HEAVENLY SECRETS
Emanuel Swedenborg

Back | Next | Index | Home


AC EXODUS Chapter 23

THE DOCTRINE OF CHARITY AND FAITH

AC 9239. Men speak of believing in God, and of believing those things which are from God. Believing in God is the Faith that saves; but believing the things which are from God, is a Faith which without the former does not save. For believing in God is knowing and doing; whereas believing the things which are from God is knowing and not as yet doing. Those who are truly Christians both know and do, thus they believe in God; but those who are not truly Christians know, and do not. These are called by the Lord ”foolish,“ but the former are called ”prudent“ (Matt. 7:24, 26).

AC 9240. The learned within the church call the Faith which saves, ”trust“ and ”confidence,“ namely, that God the Father sent His Son in order to reconcile mankind to Himself, and thus to save those who have this Faith.

AC 9241. But in regard to the trust and confidence which is called Faith itself, the case is this. Those who are in the love of self and of the world, that is, those who are in evils and the consequent falsities, cannot have this Faith, for their heart is not toward God, but toward themselves and the world. Whereas those who are in charity toward the neighbor and in love to the Lord can have such Faith, for their heart is toward the Lord.  This the Lord also teaches in John:--

As many as received Him, to them gave He the power to be the sons of God, even to those who believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13);

those who are ”born of bloods, of the will of the flesh, and of the will of man,“ are those who are in what is evil and false from the loves of self and of the world. And those who are ”born of God“ are those who are in the good of charity and of faith from the Lord (n. 5826).

AC 9242. The confidence which in an eminent sense is called Faith, appears like spiritual confidence even with the evil, when their life is in danger, and when they are sick. But as they then think about the state of their life after death, either from the fear of hell, or from the love of self of heaven, they have not the confidence of Faith; for what is from fear is not from the heart, and what is from the love of self is from an evil heart; and therefore when such persons come back out of mortal danger, or when they recover from disease, they return into their former life, which was a life of no confidence, that is, a life of no Faith. From this it is evident that the Faith which is called ”confidence,“ is possible only with those who are in charity toward the neighbor, and in love to the Lord.

AC 9243. Nor is the Faith which is meant by believing the things which are from God, that is, the truths which are from the Word, possible with those who are in evils from the love of self or the love of the world; for the love of self and of the world either rejects the truths of faith, or extinguishes, or perverts them (n. 7491, 7492). From this it is again evident that neither can such persons have the confidence of Faith; for he who does not believe the truths which are from God, cannot believe in God; because to believe in God is to believe from the truths which are from God.

AC 9244. All who are in heavenly love, have confidence that they will be saved by the Lord; for they believe that the Lord came into the world in order to give eternal life to those who believe and live according to the commandments which He taught; and that He regenerates these, and so makes them fit for heaven; and that He does this Himself alone, from pure mercy, without the aid of man. This is meant by ”believing in the Lord.“

AC 9245. That those alone are in Faith who live according to the precepts of Faith, the Lord teaches in John:--

The light is come into the world, but men loved the darkness rather than the light, because their works were evil. Everyone that doeth evils hateth the light, and cometh not to the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, because they have been wrought in God (John 3:19-21);

to ”come to the light“ denotes to come to faith in the Lord, thus to faith from the Lord. In like manner in Luke:--

Why call ye Me, Lord, Lord, and do not the thing which I say? Everyone that cometh unto Me, and heareth My saying, and doeth them, is like a man that built a house, and laid a foundation upon the rock. But he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation (Luke 6:46-49);

those who ”do the Lord‘s sayings“ or ”words“ are those who love the neighbor and love the Lord; for he who loves, does (John 14:20, 21, 23, 24; 15:9-17).

EXODUS 23:1-33

1. Thou shalt not take up a report of emptiness. Put not thy hand with the wicked to be a witness of violence.

2. Thou shalt not be after many to do evils; and thou shalt not answer upon a cause to turn aside after many to pervert it:

3. And thou shalt not reverence a poor man in his cause.

4. When thou shalt meet thine enemy’s ox, or his ass, going astray, bringing back thou shalt bring it back to him.

5. When thou shalt see the ass of him that hateth thee lying under his burden, and wouldest forbear to remove it for him, removing thou shalt remove it with him.

6. Thou shalt not wrest the judgment of thy needy in his cause.

7. Keep thee far from the word of a lie; and the innocent and the righteous slay thou not; for I will not justify the wicked.

8. And thou shalt not take a present, because a present blindeth those who have their eyes open, and perverteth the words of the righteous.

9. And a sojourner shalt thou not oppress; for ye know the soul of a sojourner, seeing that ye were sojourners in the land of Egypt.

10. And six years thou shalt sow thy land, and shalt gather the produce thereof:

11. And in the seventh thou shalt let it lie fallow, and shalt release it; and the needy of thy people shall eat; and what they leave the wild animal of the field shall eat. So shalt thou do to thy vineyard, and to thine oliveyard.

12. Six days thou shalt do thy works, and on the seventh day thou shalt cease; that thine ox and thine ass may rest; and the son of thy handmaid, and the sojourner, may take breath.

13. And all that I have said unto you ye shall keep; and ye shall not mention the name of other gods; it shall not be heard upon thy mouth.

14. Three times thou shalt keep a feast unto Me in the year.

15. The feast of unleavened things shalt thou keep; seven days thou shalt eat unleavened things, as I commanded thee, at the time appointed of the month Abib; because in it thou camest forth out of Egypt; and My faces shall not be seen empty:

16. And the feast of the harvest, of the firstfruits of thy works, which thou sowedst in the field; and the feast of ingathering, in the going out of the year, when thou gatherest in thy works out of the field.

17. Three times in the year shall every male of thine appear before the faces of the Lord Jehovih.

18. Thou shalt not sacrifice the blood of My sacrifice upon what is fermented; and the fat of My feast shall not remain overnight until the morning.

19. The first of the firstfruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not boil a kid in its mother‘s milk.

20. Behold I send an angel before thee, to guard thee in the way, and to bring thee to the place which I have prepared.

21. Take heed of his face, and hear his voice, lest thou provoke him; for he will not endure your transgression; because My name is in the midst of him.

22. For if hearing thou shalt hear his voice, and do all that I speak, I will act as an enemy against thine enemies, and I will act as an adversary against thine adversaries.

23. When Mine angel shall go before thee, and shall bring thee unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite; and I shall cut him off:

24. Thou shalt not bow down thyself to their gods, and shalt not serve them, and shalt not do after their works; for destroying thou shalt destroy them, and breaking shalt break in pieces their statues.

25. And ye shall serve Jehovah your God, and He shall bless thy bread, and thy waters; and I will take away disease from the midst of thee.

26. There shall not be one miscarrying, or barren, in thy land; the number of thy days I will fulfil.

27. I will send My terror before thee, and I will trouble all the people to whom thou shalt come, and I will give to thee the neck of all thine enemies.

28. And I will send the hornet before thee, and it shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.

29. I will not drive him out from before thee in one year; lest perchance the land be desolate, and the wild beast of the field be multiplied upon thee.

30. By little and little I will drive him out from before thee, until thou be fruitful, and inherit the land.

31. And I will set thy border from the sea Suph, and even unto the sea of the Philistines, and from the wilderness even unto the river; for I will give into your hand the inhabitants of the land; and I will drive them out from before thee.

32. Thou shalt not make a covenant with them, and with their gods.

33. They shall not dwell in thy land, lest perchance they make thee sin against Me when thou shalt serve their gods; because it will be a snare to thee.

THE CONTENTS

AC 9246. In this chapter the subject treated of in the internal sense is the shunning of the falsities of doctrine and of the evils of life; and that when this is done, truths of doctrine and goods of life are implanted, and through these the man of the church is regenerated by the Lord.

THE INTERNAL SENSE

AC 9247. Verses 1-3. Thou shalt not take up a report of emptiness.   Put not thy hand with the wicked to be a witness of violence.  Thou shalt not be after many to do evils; and thou shalt not answer upon a cause to turn aside after many to pervert it; and thou shalt not reverence a poor man in his cause. ”Thou shalt not take up a report of emptiness,“ signifies no listening to falsities; ”put not thy hand with the wicked,“ signifies no obedience to malignities; ”to be a witness of violence,“ signifies no affirmation of such things as are contrary to the good of charity; ”thou shalt not be after many to do evils,“ signifies no association with such things; ”and thou shalt not answer upon a cause to turn aside after many to pervert it,“ signifies no association with those who turn goods and truths into evils and falsities, and conversely; ”and thou shalt not reverence a poor man in his cause,“ signifies that no favor is to be shown to the falsities in which are those who are in ignorance of truth.

AC 9248. Thou shalt not take up a report of emptiness.  That this signifies no listening to falsities, is evident from the signification of ”taking up a report,“ as being to hear and do, thus to listen, for in the original tongue ”a report“ is expressed by a term which means ”hearing;“ and from the signification of ”emptiness,“ as being falsity, and indeed the falsity of doctrine and of religion, as can be seen from the following passages. In Ezekiel:--

There shall be no more any vision of emptiness and flattering divination, in the midst of the house of Israel (Ezek. 12:24);

” vision of emptiness“ denotes false revelation. In the same:--

They have seen emptiness and the divination of a lie.  Because ye speak emptiness, and see a lie, therefore behold I am against you, that Mine hand may be against the prophets that see emptiness, and that divine a lie (Ezek. 13:6-9);

”the prophets,“ of whom it is here said that they ”see emptiness and divine a lie,“ signify those who teach, and in the abstract sense the teaching or doctrine (n. 2534, 7269); and ” seeing“ is predicated of ”the prophets,“ who therefore were in ancient times called ”seers“ (1 Sam. 9:9); and ”divining“ also is predicated of them.

[2] By ”seeing,“ or by ”vision,“ when predicated of the prophets, is signified in the internal sense the revelation which has regard to doctrine; and by ”divining,“ or by ”divination,“ is signified the revelation which has regard to life; and as ” emptiness“ signifies the falsity of doctrine, and ”a lie“ the falsity of life, it is said ”they have seen emptiness and the divination of a lie.“ Again:--

In seeing thou hast emptiness, in divining thou hast a lie (Ezek. 21:29).

The teraphim speak iniquity, and the diviners see a lie, and they speak dreams of emptiness (Zech. 10:2).

The prophets have seen vanity (Lam. 2:14).

That ”emptiness“ denotes the falsity of doctrine and of religion, is also plain in these passages:--

They are become emptiness; in Gilgal they sacrifice bullocks (Hos. 12:11).

My people have forgotten Me, they have burned incense to emptiness (Jer. 18:15).

In like manner in (Isa. 5:18; 30:28; 59:4; Ps. 12:2; 119:37; 144:8, 11.

AC 9249. Put not thy hand with the wicked.  That this signifies no obedience to malignities, is evident from the signification of ”putting the hand,“ as being obedience, for by ”the hand“ is signified power (n. 878, 3387, 4931-4937, 5327, 5328, 6292, 7188, 7189, 7518, 7673, 8153, 8281), and also what belongs to anyone, thus one’s self in so far as one has the power, (n. 9133), consequently ”to put the hand with“ anyone denotes to make common cause with him, and when this is done from malignity, which is signified by ”the wicked,“ it denotes to obey, because the malignity persuades and leads; and from the signification of ”the wicked,“ as being one who is malignant, and in the abstract sense, malignity. It is said ”in the abstract sense,“ because the angels, who are in the internal sense of the Word, that is, who perceive the Word spiritually, think and speak abstractedly from person (n. 4380, 8343, 8985, 9007). That the idea of person with them is turned into the idea of the thing, (n. 5225, 5287, 5434).

AC 9250. To be a witness of violence.  That this signifies no affirmation of such things as are contrary to the good of charity, is evident from the signification of ”a witness,“ as being confirmation (n. 4197, 8908); and from the signification of ”violence,“ as being the destruction of the good of charity (n. 6353); thus ”a witness of violence“ denotes affirmation contrary to the good of charity.

AC 9251. Thou shalt not be after many to do evils.  This signifies no association with such things as those mentioned above, namely, listening to falsities, obedience to malignities, and affirmation of such things as are contrary to the good of charity. These are the evils which are meant. By ”being after many“ is signified being with many, thus associating; for in the original tongue it is said ”to be after,“ ”to go after,“ and ”to walk after;“ and the meaning is to be with and to follow; thus also to be associated with (Jer. 7:9; 11:10; 1 Sam. 17:13; 1 Kings 14:8; Deut. 4:3; 8:19).

AC 9252. And thou shalt not answer upon a cause to turn aside after many to pervert it.  That this signifies no association with those who turn goods and truths into evils and falsities, and conversely, is evident from the signification of ”answering upon a cause,“ as being to do so about what is just and equitable, and what is good and true, concerning which there is contention (n. 9024); to answer is to declare one‘s opinion, and to judge; and from the signification of ”turning aside after many,“ as being to conform to, and thus associate with many; and from the signification of ”perverting,“ as being to turn truth into falsity, and good into evil; and conversely.

AC 9253. And thou shalt not reverence a poor man in his cause. That this signifies that no favor is to be shown to the falsities in which are those who are in ignorance of truth, is evident from the signification of ”a poor man,“ as being those who are in few truths, and are also in falsities from ignorance. But those among them who are in good, wish to be instructed in truths; whereas those who are in evil, do not wish to be instructed. For with those who are in good, falsities can be bent to truths, and finally can be dissipated; whereas with those who are in evil, falsities cannot be bent to truths, thus cannot be dissipated. Of these ”poor men“ it is said ”thou shalt not reverence them in their cause,“ that is, thou shalt not favor their falsities; for by ”reverencing“ is signified favoring, and by ”a cause“ is signified a controversy of truth against falsity, and of falsity against truth. That the ”poor“ denote those who are in few truths, and are in falsities from ignorance, (n. 9209); and that the falsities with those who are in good are gentle and flexible, while the falsities with those who are in evil are hard and inflexible, (n. 4736, 6359, 8051, 8149, 8298, 8311, 8318).

AC 9254. Verses 4-9. When thou shalt meet thine enemy’s ox, or his ass, going astray, bringing back thou shall bring it back to him.  When thou shalt see the ass of him that hateth thee lying under his burden, and wouldest forbear to remove it for him, removing thou shalt remove it with him.  Thou shalt not wrest the judgment of thy needy in his cause. Keep thee far from the word of a lie; and the innocent and the righteous slay thou not; for I will not justify the wicked. And thou shalt not take a present, because a present blindeth those who have their eyes open, and perverteth the words of the righteous. And a sojourner shalt thou not oppress; for ye know the soul of a sojourner, seeing that ye were sojourners in the land of Egypt.  ”When thou shalt meet thine enemy‘s ox, or his ass, going astray,“ signifies good not genuine and truth not genuine, with those who are outside the church; ”bringing back thou shalt bring it back to him,“ signifies instruction and amendment; ”when thou shalt see the ass of him that hateth thee lying under his burden,“ signifies falsity not agreeing with the good of the church, by reason of which they are about to perish; ”and wouldest forbear to remove it for him,“ signifies no reception of truth; ”removing thou shalt remove it with him,“ signifies nevertheless encouragement, and effort toward amendment; ”thou shalt not wrest the judgment of thy needy in his cause,“ signifies no destruction of the scanty truth with those who are in ignorance; ”keep thee far from the word of a lie,“ signifies an aversion for the falsity of evil; ”and the innocent and the righteous slay thou not,“ signifies an aversion for destroying interior and exterior good; ”for I will not justify the wicked,“ signifies that such malignity is contrary to the Divine righteousness; ”and thou shalt not take a present,“ signifies an aversion for any self-advantage whatever; ”because a present blindeth those who have their eyes open,“ signifies that matters of self-advantage cause truths not to appear; ”and perverteth the words of the righteous,“ signifies so that (matters of self-advantage) appear like truths of good; ”and a sojourner shalt thou not oppress, signifies that those who long to be instructed in the truths of the church must not be infested with evils of life; “for ye know the soul of a sojourner,” signifies their longing and their life; “seeing that ye were sojourners in the land of Egypt,” signifies that they were protected from falsities and evils when infested by the infernals.

AC 9255. When thou shalt meet thine enemy’s ox, or his ass, going astray.  That hereby is signified good not genuine, and truth not genuine, with those who are outside the church, is evident from the signification of “an enemy,” as being those who are outside the church; from the signification of “an ox,” as being the good of the external man; and from the signification of “ an ass,” as being the truth of the external man (n. 2781, 9134); but good and truth not genuine, such as are with those who are outside the church, who are signified by “an enemy.” That those who are outside the church are meant by “an enemy” is because they are at variance in respect to the good and truth of faith; for they have not the Word, and therefore they do not know anything about the Lord, nor about Christian faith and charity, which are from the Lord alone. Hence it is that neither their truth of faith, nor their good of charity, is genuine. Therefore in the other life also they do not live together with those who are of the church, but separate from them; for in the other life all are associated together in accordance with their good and the truth thence derived; for these are what make spiritual life and conjunction.

[2] Nevertheless those who are in heaven do not regard as enemies those who are outside the church, but they instruct them, and lead them to Christian good, which moreover is received by those who while in the world have lived together, from their religion, in subordination, in obedience, and in some kind of mutual charity. But in the sense of the letter they are called “enemies” from their spiritual variance, which, as before said, is a variance in respect to the truth of faith and the good of charity. Concerning the state of the nations outside the church, and their lot in the other life, (n. 2589-2604, 2861, 2863, 4190, 4197). That the same are to be regarded as friends, and are to be instructed and amended, is meant in the internal sense by “bringing back thou shalt bring it back to him,” of which in what follows.

[3] It only remains to say that in the Word by beasts of various kinds are signified affections and inclinations such as man has in common with beasts; and in the spiritual sense the affections of good and truth internal and external (n. 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218, 3519, 5198, 9090); and that for this reason beasts were employed in the sacrifices in accordance with their signification (n. 1823, 2180, 2805, 2807, 2830, 3519). From this it is that by this moral law concerning the bringing back of the stray oxen and asses of an enemy, are signified in the spiritual sense such things as are of the church, thus such things as are of mutual love or charity toward those who are at variance with the truths of the church.

AC 9256. Bringing back thou shalt bring it back to him.  That this signifies instruction and amendment, is evident from the signification of “bringing back,” when said of those outside the church who are in good and truth not genuine, as being to instruct and amend; for in this way they are brought back. That benefits ought to be imparted to those who are outside the church, is also meant by the Lord‘s words in Matthew:--

Ye have heard that it was said, thou shalt love thy neighbor; but I say unto you, Love your enemies, bless those who curse you, and benefit those who hate you. For if ye love those who love you, what reward have ye? And if ye salute your brethren only, what do ye more? (Matt. 5:43-47);

here also by “enemies” and by “those who hate” are meant in the spiritual sense those who are at variance in respect to the goods and truths of faith, and in general those who are outside the church; because the Jewish nation considered these as enemies, whom they were permitted to utterly destroy, and to kill with impunity. That these are meant in the spiritual sense by “enemies,” is plain, because it is said, “if ye salute your brethren only, what do ye more?” for all were called “brethren” who were born of Jacob, thus who were within the church.

[2] As further regards those who are outside the church, and are called “Gentiles,” they are indeed in falsities of doctrine, but from ignorance, because they have not the Word; and get when they are instructed they are in a clearer and consequently more inward perception about the heavenly life with man than are Christians.  The reason is that they have not confirmed themselves against the truths of faith, as have very many Christians; and therefore their internal man is not closed, but, as with little children, is readily opened and receptive of truth. For those who have confirmed themselves against the truths and goods of faith, as do all who live an evil life, close in themselves the internal man above, and open it beneath. The result is that their internal man looks only at those things which are beneath, that is, into the external or natural man, and through this at the things in the world, and at those around their body and upon the earth; and when this is the case, they look downward, which is to look toward hell.

[3] With such persons the internal man cannot be opened toward heaven unless the things which deny truth, or affirm falsity, which have closed it, are dispersed; which must be done in this world. This cannot be effected except by a complete inversion of the life; thus the course of many years.  For falsities arrange themselves in series, establishing a continuous connection among one another; and they form the natural mind itself, and its mode of viewing those things which are of the church and of heaven. From this it is that all things which are of faith and charity, that is, of the doctrine of the church, or of the Word, and in general all heavenly and Divine things, are thick darkness with such persons; and that on the other hand worldly and earthly things are light to them. From this it is plain that to destroy the falsities with such persons is to destroy their very life; and that if they are to have any new life, the falsities must be uprooted gradually, and truths and goods be implanted in their place, which will in like manner form a continuous connection with one another, and be arranged in series. This is meant by the “complete inversion of the life,” which is possible only in the course of many years. Therefore he who believes that a man can be made new in a moment, is very much mistaken.

[4] But those who have not confirmed themselves against the goods and truths of faith--as is the case with those who are outside the church, and yet have lived in some kind of faith and charity according to their religion--have not been able to close the internal man in themselves by negations of truth, and by confirmations of falsity against the truth of faith from the Word; and therefore the internal of these persons is opened upward (that is, into heaven and toward the Lord), if not in this world, yet in the other life; and then all the earthly and worldly things they have brought with them from their life in the world, are at the same time uplifted so as together to look upward; whereby they are in a state to receive the truths of faith and the goods of charity from the Lord, and to become imbued with intelligence and wisdom, and thus to be endowed with eternal happiness. Such is the lot of all who have lived in good in accordance with their religion; and therefore the Lord’s church is spread throughout the whole world. But the Lord‘s church itself on earth is like the Grand Man in the heavens, whose heart and lungs are where the Word is, and the rest of whose members and viscera, which live from the heart and the lungs, are where the Word is not.

[5] From all this also it can be seen why a new church is always set up among the Gentiles who are outside the church (n. 2986, 4747), which as before said takes place when the old church has closed heaven against itself.  For this reason the church was transferred from the Jewish people to the Gentiles, and the present church is also now being transferred to the Gentiles.

[6] That the church is transferred to the Gentiles who acknowledge the Lord, is evident from many passages in the Word, as from these which follow. In Isaiah:--

The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined. Thou hast multiplied the nation, Thou hast made great their joy (Isa. 9:2, 3).

It shall come to pass in that day, that the root of Jesse, which standeth for an ensign of the peoples, shall the Gentiles seek; and His rest shall be glory (Isa. 11:10).

I Jehovah have called Thee in righteousness, and I will take hold of Thy hand, for I will keep Thee, and will give Thee for a covenant to the people, for a light of the Gentiles; to open the blind eyes, to bring out the bound from the prison, and them that sit in darkness out of the prison house (Isa. 42:6, 7).

Behold I have given Him for a witness to the peoples, a prince and lawgiver to the Gentiles. Behold thou shalt call a nation that thou hast not known, and a nation that knew not thee shall run unto thee, because of Jehovah thy God, and for the Holy One of Israel (Isa. 55:4, 5).

The Gentiles shall walk to thy light, and kings to the brightness of thy rising.  Lift up thine eyes round about, they all gather themselves together, they come to thee; thy sons come from afar, and thy daughters are carried by nurses at thy side.  Then thou shalt see, and flow together, and thine heart shall be amazed and be enlarged; because the multitude of the sea is converted unto thee, the armies of the Gentiles shall come (Isa. 60:3-5).

And in the prophecy of Simeon concerning the Lord when a child:--

Mine eyes have seen the salvation of God, which Thou hast prepared before the face of all peoples; a light for the revelation of the Gentiles (Luke 2:30-32).

[7] In all these passages the subject treated of is the Lord, in that the Gentiles shall come unto Him; and they come unto Him when they acknowledge Him as their God. And wonderful to say, the Gentiles worship the one only God under a human form; and therefore when they hear about the Lord, they receive and acknowledge Him; nor can a new church be set up with others.  That the church is set up again with such, is further evident from the Lord’s words in Matthew:--

Have ye not read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner.  Therefore I say unto you, The kingdom of God shall be taken away from you, and shall be given to a nation that doeth the fruits (Matt. 21:42, 43);

“the stone” denotes the Lord (n. 6426); “the builders” denote those who are of the church. That these would be last, and the Gentiles first, is thus said in Luke:--

They shall come from the east, and west, and from the north, and south, and shall recline at table in the kingdom of God. And behold there are last who shall be first, and there are first who shall be last (Luke. 13:29, 30).

AC 9257. When thou shalt see the ass of him that hateth thee lying under his burden.  That this signifies falsity not agreeing with the good of the church, by reason of which they are about to perish, is evident from the signification of “an ass,” as being memory-truth, and therefore in the opposite sense, memory-falsity (n. 2781, 5492, 5741, 8078); from the signification of “him that hateth thee,” when said of falsity, as being what is contrary to the good of the church, thus what does not agree with it; for in the spiritual sense “hatred” denotes the aversion and variance that exist between truths and falsities, and also between goods and evils (n. 3605, 4681, 4684); and from the signification of “lying under a burden,” as being to perish. From this it is evident that by “the ass of him that hateth thee” is signified falsity not agreeing with the good of the church, by reason of which they are about to perish.

AC 9258. And wouldest forbear to remove it for him.  That this signifies no reception of truth, is evident from the signification of “to forbear from removing,” as being not to instruct and amend, here not to be capable of receiving instruction, thus not to receive truth, because it is said of the falsity which does not agree with the good of the church, and this falsity is of this nature. That in the spiritual sense “to remove” denotes this, is evident from the fact that words apply themselves to the subject; thus in the sense of the letter “to remove” applies to the burden under which the ass is lying; and in the internal sense to the falsity which does not agree with the good of the church; and therefore in this sense there is signified no removal from falsity by means of amendment, thus also no reception of truth whereby there may be amendment or removal. There are falsities which agree with the good of the church, and there are falsities which do not agree with it. The falsities which agree are those in which good lies hidden, and which, therefore, by means of good, can be bent toward truths.  But the falsities which do not agree with the good of the church are those in which evil lies hidden, and which therefore cannot be bent toward truths.

[2] The good which lies hidden within genuine truths, or within truths not genuine, which just above were called falsities, and the evil which lies hidden in falsities, and also in truths, are like the prolific germ in the seed of fruit. When the fruit is being formed, all its fibers look toward the prolific germ of the seed, and by means of the permeating sap they nourish it and form it; but when it has been formed, the fibers retire, and convey the sap away from the seed, thus causing the pulp of the fruit to shrivel and decay, and afterward serve the prolific germ as soil. The case is the same with the seed itself, when its prolific germ begins to put itself forth anew In the earth. The prolific germ in plants corresponds to the good in man. The seed itself corresponds to internal things, and the pulp of the fruit encompassing the seed corresponds to external things. When the internal of man is being formed anew, or is being regenerated, the memory-knowledges and truths of the external man are like the fibers of fruit, through which the sap is carried over to the internal; and afterward, when the man has been regenerated, the memory-knowledges and truths of the external man are also separated, and serve as soil.  The case is the same with the internal of man, to which the seed corresponds. In this case the good which has been formed in this manner produces a new man, just as the prolific germ in the seed produces a new tree, or a new plant. Thus all things are made new, and afterward multiply and bear fruit to eternity; consequently the new man becomes like a garden and a paradise, to which he is also compared in the Word.

[3] This is meant by the Lord‘s words in Matthew:--

The kingdom of the heavens’ like a grain of mustard seed, which a man took and sowed in his field; which is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and make their nests in its branches (Matt. 13:31, 32).

From all this it can be seen how the case is with truths, both genuine and not genuine, that have good within them, namely, that after good has been formed, it produces such truths as agree with the good; and even if these are not genuine truths, they are nevertheless accepted as genuine, because they savor of good, for from this they derive their essence and life. For good prolificates and brings itself forth by means of truths, and in this bringing of itself forth it is in the continual endeavor to produce a new good, in which there shall be a like prolific germ; just as the prolific germ of a seed acts in the case of a plant or tree, when it pushes itself forth from the earth for the sake of new fruits, and new seeds. But the varieties are endless, and are according to the goods that are formed by a life of charity in accordance with the precepts of faith.

[4] From the opposite it can be seen how the case is with falsities in which is evil, namely, that they are like trees which bear evil fruits, and which are to be rooted up and cast into the fire, according to the Lord‘s words in these passages:--

Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.  Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them (Matt. 7:17-20; 12:33).

Jesus said, As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me. I am the vine, ye are the branches. He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing. If a man abide not in Me, he shall be cast forth as a branch, and shall wither; and they gather him, and cast him into the fire, and he is burned (John 15:4-6).

From this it is evident that all good which shall bear any fruit is from the Lord, and that unless it is from Him it is not good.

AC 9259. Removing thou shall remove it with him.  That this signifies encouragement, and effort toward amendment, is evident from the signification of “removing,” when said of the falsity which does not agree with the good of the church, as being amendment (n. 9258), and here effort toward amendment, and encouragement, because such falsity is amended with difficulty. The falsities which do not agree with the good of the church are all those which are opposed to the Lord, to the good of love to Him, and to the good of charity toward the neighbor.-- That such things as have just been unfolded lie hidden within these two laws, or judgments, is evident from this additional consideration, that the things contained in the letter seldom happen, namely, meeting an enemy’s ox or ass going astray, and seeing the ass of one who hates us lying under a burden.  Consequently these ordinances are not of sufficient importance to have been included among the laws and judgments that were promulgated from Mount Sinai. But the things they contain within them cause them to rank among the chief judgments; for they contain the injunction that the Gentiles too must be loved and be instructed in the truths of faith, and be amended in respect to the life. But these internal contents of the laws in question could not be set forth before the Israelitish and Jewish people, because these were in external things without internal; and because they had received from their fathers that they should hate, and therefore regard as enemies, all who were not of their brethren, that is, who were not born of Jacob. Concerning the Jews and their character, (n. 4307, 4314, 4316, 4317, 4429, 4433, 4444, 4825, 4903, 6304, 8588, 8788, 8806, 8871).

AC 9260. Thou shalt not wrest the judgment of thy needy in his cause.  That this signifies no destruction of the scanty truth with those who are in ignorance, is evident from the signification of “wresting,” as being to pervert, and so to destroy; from the signification of “judgment,” as being that which is right and true (n. 2235, 2335, 5068, 6397, 7206, 8685, 8695, 8972); from the signification of “the needy,” as being one who is in scanty truth from ignorance, and yet longs to be instructed (n. 9209); and from the signification of “a cause,” as being contention (n. 5963, 9024).  In the present case “in his cause” denotes in his dispute concerning the scanty truth for which he is contending.

AC 9261. Keep thee far from the word of a lie.  That this signifies an aversion for the falsity of evil, is evident from the signification of “a lie,” as being falsity from evil (n. 8908, 9248). The reason why there is signified falsity from evil is that this falsity must be kept far away, because it derives its essence from evil; and evil and good are opposites; for evil is from hell, and good is from heaven, and there it is from the Lord. But falsity not derived from evil, which is the falsity of ignorance, is not of such a nature (n. 1679, 2863, 4551, 4552, 4729, 4736, 6359, 7272, 7574, 8149, 8311, 8318, 9258). And from the signification of “keeping far away,” as being to feel aversion for. That “removal far away” denotes aversion, originates from the removals of this kind which appear in the spiritual world, in that they are according to dissimilarities, differences, and aversions, in respect to the things of spiritual life. For those who appear there in one place are in a like state of the affections and of the derivative thoughts; but as soon as they are at variance, they are separated and go far away from one another; and this according to the degree of their variance. This comes to pass because in the spiritual world both spaces and times are states, and therefore distances are differences of states.  Nevertheless before the external sight, states appear there as spaces, and their differences as distances. That spaces and distances, and also times, are states, (n. 1273-1277, 1376-1382, 2625, 3356, 3387, 3404, 3638-3641, 4321, 4882, 7381, 9104); but that nevertheless there are appearances of spaces and distances, which originate from changes of state in the interiors, (n. 5605). From this it is now evident that in the internal sense “removal far away” denotes aversion.

AC 9262. And the innocent and the righteous slay thou not. That this signifies an aversion for destroying interior and exterior good, is evident from the signification of “the innocent,” as being one who is in interior good, thus in the abstract sense, interior good; from the signification of “the righteous,” as being one in exterior good, and in the abstract sense, exterior good, for “righteous” is predicated of the good of love toward the neighbor, and “innocent” of the good of love to the Lord. The good of love toward the neighbor is exterior good, and the good of love to the Lord is interior good. And from the signification of “slaying,” as being to destroy. That “righteous” denotes the good of love toward the neighbor, will also be seen below. But that “innocent” denotes the good of love to the Lord, is because those are in innocence who love the Lord. For innocence is to acknowledge in the heart that of ourselves we desire nothing but evil, and perceive nothing but falsity, and also that all the good which is of love, and all the truth which is of faith, are from the Lord alone. None can at heart acknowledge these things except those who are conjoined with the Lord by love. Such are they who are in the inmost heaven, which from this is called the “heaven of innocence.” Wherefore the good they have is interior good; for it is the Divine good of love that proceeds from the Lord which is received by those who are in the heaven of innocence. Hence also they appear naked, and likewise as little children, from which it is that innocence is represented by nakedness, and also by infancy. That it is represented by nakedness, (n. 165, 213, 214, 8375); and by infancy, (n. 430, 1616, 2280, 2305, 2306, 3183, 3494, 4563, 4797, 5608).

[2] From what has just been said about innocence it can be seen that the Lord‘s Divine cannot be received except in innocence, from which it follows that good is not good, unless innocence is within it (n. 2526, 2780, 3994, 6765, 7840, 7887), that is, the acknowledgment that from one’s own proceeds nothing but what is evil and false, and that from the Lord is everything that is good and true. To believe the former, and to believe and also to will the latter, is innocence.  Therefore innocence is good Divine itself from the Lord with man.  Consequently “the innocent” signifies one who is in interior good, and in the abstract sense, interior good.

[3] As Divine good which is from the Lord is signified by “the innocent,” or by “innocence,” it was a most heinous crime to shed innocent blood; and when it was committed, the whole land was under condemnation until it was expiated, as can be seen from the procedure of inquiry and purgation that took place if anyone was found stabbed in the land; of which it is thus written in Moses:--When one who has been stabbed is found in the land, lying in the field, and it is not known who hath smitten him; then the elders of the city shall come forth unto the cities which are round about him that is stabbed; and it shall be, that the city which is nearest unto him that is stabbed, the elders of that city shall take a female calf of an ox by which labor hath not been done, and which hath not drawn in the yoke; and the elders of that city shall bring down the calf unto a barren valley, which is neither cultivated nor sown, and shall cut off the calf‘s neck there in the valley; and the priests, the sons of Levi, shall come near; and all the elders of that city, standing near him that is stabbed, shall wash their hands over the calf whose neck was cut off in the valley; and they shall answer and say, Our hands have not shed this blood, and our eyes have not seen it; expiate Thy people Israel whom Thou hast redeemed, O Jehovah, and put not innocent blood in the midst of Thy people Israel. So shall the blood be expiated for them. And thou shalt put away the innocent blood from the midst of thee, if thou shalt do that which is right in the eyes of Jehovah (Deut. 21:1-9); everyone can see that this procedure of inquiry and of purgation in respect to innocent blood shed in the land, involves  arcana of heaven, which cannot possibly be known unless it is known what is signified by “one stabbed in the field,” by “a female calf of an ox by which labor hath not been done and which hath not drawn in the yoke,” by “a barren valley which is neither cultivated nor sown,” by “cutting off the calf’s neck there in the valley,” by “washing the hands over the calf,” and by all the other particulars. That these things should have been commanded unless they signified secret things, would by no means be consistent with a Word that has been dictated by the Divine, and inspired in respect to every word and jot; for without some deeper meaning such a procedure would have been a ceremonial of no sanctity, and scarcely of any account.

[4] Nevertheless it is evident from the internal sense what  arcana are hidden within it.  Thus if it is known that by “one stabbed in the land lying in the field” is signified truth and good extinguished in a church where there is good that by “the city which is nearest unto him that is stabbed” is signified the truth of doctrine of the church whose good has been extinguished; that by “a female calf of an ox by which work hath not been done and which hath not drawn in the yoke” is signified the good of the external or natural man, that has not as yet, through subjection to cupidities, drawn to itself any falsities of faith and evils of love; that by “a barren valley which is neither cultivated nor sown” is signified the natural mind which through ignorance is not improved with the truths and goods of faith; that by “cutting off the calf‘s neck there in the valley” is signified expiation on account of the absence of guilt, because it was the result of ignorance; and that by “washing the hands” is signified purification from this heinous crime;--then from the knowledge of all these things it is evident that by the “shedding of innocent blood” is signified the extinction with the man of the church of the Divine truth and good which are from the Lord, and thus of the Lord Himself.

[5] Be it known that by this whole procedure there was represented in heaven a crime of this nature done without guilt, because done from ignorance in which there is innocence, consequently as not evil. Every detail of this procedure, even the smallest, represented some essential thing in this matter; and what it represented is evident from the internal sense. That “one who has been stabbed” denotes truth and good extinguished, (n. 4503); that “the land” denotes the church, (n. 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577, 8011, 8732); that “a field” denotes the church as to good, thus the good of the church, (n. 2971, 3310, 3766, 4982, 7502, 7571, 9139); that “a city” denotes the doctrine of truth, thus the truth of the doctrine of the church, (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493); that “an ox” denotes the good of the external or natural man, (n. 2180, 2566, 2781, 9134); consequently that “a calf” denotes infantile good, (n. 1824, 1825).

[6] That it “hath not done labor, and hath not drawn in the yoke” denotes that this good has not yet, through ignorance, been enslaved to falsities and evils, is evident, for “laboring and drawing in a yoke” denotes to serve. That “a valley” denotes the lower mind, which is called the natural mind, see (n. 3417, 4715); that “barren” denotes a mind devoid of truths and goods, (n. 3908); thus that “a valley which is neither cultivated nor sown” denotes the natural mind not as yet improved with truths and goods, thus which is as yet in ignorance; that the “seed” with which it is sown denotes the truth of faith, (n. 1025, 1447, 1610, 1940, 2848, 3038, 3373, 3671, 6158). That “cutting off the neck” denotes expiation, is because by the slaying of various beasts, as well as by sacrifices, were signified expiations. That “washing the hand” denotes purification from falsities and evils, see (n. 3147); here therefore it denotes purification from that heinous crime; for “to shed blood” signifies in general to do violence to good and truth (n. 9127); thus to “shed innocent blood” signifies to extinguish in a man what is Divine from the Lord, thus the Lord Himself in him; for the truth and good in a man are the Lord Himself, because they are from Him.

[7] The like is signified by “the shedding of innocent blood” in (Deut. 19:10; 27:25; Isa. 59:3, 7; Jer. 2:34; 7:6; 19:4; 22:3, 17; Joel 3:19; Ps. 94:21). In the proximate sense “the innocent” signifies one who is without guilt and without evil, which in olden times was attested by the washing of the hands (Ps. 26:6; 73:13; Matt. 27:24; John 18:38; 19:4).  The reason of this was that the good which is from the Lord with man is devoid of guilt and of evil. This good, as has been shown, is in the internal sense the good of innocence.  But the good in the external man, that is, exterior good which is devoid of guilt and of evil, is called “the righteous,” as also in David:--

The throne of perditions shall not have fellowship with Thee; who gather themselves together against the soul of the righteous, and condemn the innocent blood (Ps. 94:20, 21).

AC 9263. Mention is often made in the Word of “the righteous,” of “righteousness,” and of “to be made righteous;” but what is specifically signified by these expressions is not yet known. The reason why it is not known is that hitherto it has been unknown that every expression in the Word signifies such things as belong to the internal church and to heaven, thus to the internal man (for the internal of the church, and heaven, are in the internal man), and also that these interior things in the Word differ from the exterior things which are of the letter, as spiritual things differ from natural, or as heavenly things differ from earthly, the difference of which is so great that to the natural man there scarcely appears any likeness, although there is full agreement.  As this has been unknown, it could not be known what is signified in the Word, in its spiritual and celestial senses, by “the righteous,” by “righteousness,” and by “to be made righteous.” It is believed by the heads of the church that he is righteous, and has been made righteous, who is acquainted with the truths of faith from the doctrine of the church and from the Word, and consequently is in the trust and confidence that he is saved through the Lord’s righteousness, and that the Lord has acquired righteousness by fulfilling all things of the Law, and that He acquired merit because He endured the cross, and thereby made atonement for and redeemed man. Through this faith alone a man is believed to be made righteous; and it is believed further that such are they who are called in the Word “the righteous.”

[2] Yet it is not these who are called “righteous” in the Word; but those who from the Lord are in the good of charity toward the neighbor; for the Lord alone is righteous, because He alone is righteousness.  Therefore a man is righteous, and has been made righteous, in so far as he receives good from the Lord, that is, in so far, and according to the way, in which he has in him what belongs to the Lord.  The Lord was made righteousness through His having by His own power made His Human Divine.  This Divine, with the man who receives it, is the Lord‘s righteousness with him, and is the very good of charity toward the neighbor; for the Lord is in the good of love, and through it in the truth of faith, because the Lord is Divine love itself.

[3] The good of charity toward the neighbor is exterior good, which is signified by “the righteous;” and the good of love to the Lord is interior good, which is signified by “the innocent,” as shown in the foregoing section. That the good of love toward the neighbor from the Lord is “the righteous” in the proper sense, can be seen from the passages in the Word where mention is made of “the righteous,” of “righteousness,” and of “to be made righteous;” as in Matthew:--

Then shall the righteous answer Him, saying, When saw we Thee a hungered, and fed Thee? or thirsty, and gave Thee drink?  When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? When saw we Thee sick, or in prison, and came unto Thee? But the King shall answer and say unto them, Verily, I say unto you, Insomuch as ye did it unto one of the least of these My brethren, ye did it unto Me. And the righteous shall go into eternal life (Matt. 25:37-40, 46);

[4] those are here called “the righteous” who have performed the goods of charity toward the neighbor, which are here recounted.  And that the goods of charity are the Lord with them is said openly: “insomuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me” (n. 4807-4810, 4954-4959, 5063-5071). These are also called “the sheep,” for by “sheep” are signified those who from the Lord are in the good of charity (n. 4169); whereas by “the goats” which are on the left hand, and are condemned, are signified those who are in faith separate from charity (n. 4169, 4769). The same are signified by “the righteous” in another passage in Matthew:--

The angels shall go forth, and shall sever the evil from the midst of the righteous (Matt. 13:49);

and in Luke:--

Thou shalt be recompensed in the resurrection of the righteous (Luke 14:14).

[5] From this it is evident what is signified by,  The righteous shall shine forth as the sun in heaven (Matt. 13:43); namely, that they are in the good of love from the Lord; for the Lord is the sun in the other life, and that which is from the Lord as the sun there is the good of love (n. 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5097, 7078, 7083, 7171, 7173, 7270, 8487, 8812). Hence the Lord is called “the Sun of Righteousness” (Mal. 4:2). In Daniel:--

The intelligent shall shine as the brightness of the expanse, and thee that make many righteous as the stars for ever and ever (Daniel 12:3);

“the intelligent” denote those who are in the truth and good of faith; and “they that make many righteous” denote those who lead to the good of charity through the truth and the good of faith; “to shine forth as the stars” denotes to be in the intelligence of truth and the wisdom of good, consequently in eternal happiness; for the “stars” denote the knowledges of truth and good, from which are intelligence and wisdom (n. 2495, 2849, 4697).

[6] “The righteous” is thus described in David:--

Jehovah upholdeth the righteous; the righteous sheweth mercy, and giveth. Every day the righteous sheweth mercy, and lendeth. The righteous shall possess the land. The mouth of the righteous meditateth wisdom, and his tongue speaketh judgment; the law of his God is in his heart (Ps. 37:17, 21, 26, 29-31);

these things are goods of charity, which belong to “the righteous.” The church knows that these goods of charity are from the Lord, insomuch that they are the Lord’s in the man. “The righteous” is also described in (Ezekiel 18:5-9, 21; 33:15-20).

[7] From all this it can be seen what is signified by “the righteous,” and by “righteousness,” in the following passages of Matthew:--

Blessed are those who hunger and thirst after righteousness, for they shall be filled (Matt. 5:6).

He that receiveth a prophet in the name of a prophet shall receive a prophet‘s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward (Matt. 10:41).

Many prophets and righteous men have desired to see the things which ye see, but have not seen them (Matt. 13:17).

Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the righteous; upon you shall come all the righteous blood shed on the earth, from the blood of righteous Abel (Matt. 23:29, 35);

“the prophets” denote those who teach the truths and goods of faith, and in the abstract sense, the doctrines of faith (n. 2534, 7269); and “the righteous” denote those who live a life of charity, and in the abstract sense the good of charity. That Abel, who is called “righteous,” represented the good of charity, (n. 342, 374).

[8] In Isaiah:--

The righteous hath perished, and no man layeth it to heart; and men of holiness are gathered, none understanding; for because of evil the righteous is gathered (Isa. 57:1).

Thy people shall be all righteous; they shall possess the land eternally (Isa. 60:21).

Drip down, ye heavens, from above, and let the clouds flow down with righteousness; let the earth open, that they may bring forth the fruit of salvation, and let righteousness spring up together.  I, Jehovah, speak righteousness, I declare things that are right (Isa. 45:8, 19);

“righteousness” denotes that which is from the good of love; and “things that are right,” that which is from the truths of faith.  Again:--

Thus said Jehovah: Keep ye judgment, and do righteousness; for My salvation is near, and My righteousness, that it may be revealed (Isa. 56:1);

by “judgment” is signified the truth which is of faith; and by “righteousness,” the good which is of charity; wherefore it is said, “and do righteousness.” That “righteousness” denotes the good of charity from the Lord, is meant by “My righteousness is near that it may be revealed.”

[9] In many other passages also mention is made of “judgment and righteousness;” and by “judgment” is signified truth, and by “righteousness” good; as in Jeremiah:--

Thus said Jehovah, Do ye judgment and righteousness; and deliver the spoiled out of the hand of the oppressor. Woe unto him that buildeth his house not in righteousness, and his upper chambers not in judgment. Did not thy father eat and drink, and do judgment and righteousness? then it was well with him (Jer.  22:3, 13, 15);

“judgment” denotes those things which are of truth; and “righteousness” those things which are of good. In Ezekiel:--

If the wicked turn from his sin, and do judgment and righteousness, none of his sins that he hath sinned shall be remembered against him; he hath done judgment and righteousness; living he shall live. When the wicked turneth from his wickedness, and doeth judgment and righteousness, for these he shall live (Ezek. 33:14, 16, 19; Isa. 56:1; 9:7; 16:5; 26:7, 9; 33:5, 15; 58:2; Jer. 9:24; 23:5; 33:15; Hosea 2:19, 20; Amos 5:24; 6:12; Ps. 36:5, 6; 119:164, 172).

It is said “judgment and righteousness,” because in the Word whenever truth is treated of, good also is treated of, because of the heavenly marriage, which is the marriage of good and truth, in every detail of it (n. 683, 793, 801, 2173, 2516, 2712, 4137, 5138, 5502, 6343, 7945, 8339). As “righteousness” belongs to good, and “judgment” to truth, in other passages it is said “righteousness and truth,” as in (Zech. 8:8; Ps. 15:2; 36:5, 6; 85:10, 11.

AC 9264. For I will not justify the wicked.  That this signifies that such malignity is contrary to the Divine righteousness, is evident from the signification of “justifying,” as being to declare guiltless and to absolve; but here not to absolve, because it is said, “I will not justify;” that “to justify” means also to declare guiltless and to absolve, is evident from the judicial meaning of this expression; as also in the following:--

By thy words thou shalt be justified, and by thy words thou shalt be condemned (Matt. 12:37).

Ye are they that justify yourselves in the sight of men; but God knoweth your hearts (Luke 16:15).

And from the signification of “the wicked,” as being malignity (n. 9249). Malignity, of which it is here said that it is contrary to the Divine righteousness, consists in destroying the interior and exterior good which is signified by “slaying the innocent and the righteous” (n. 9262, 9263); and this good is destroyed when the Divine truth and good which are from the Lord are denied, in which case this is extinguished in the man, and consequently so is the Lord Himself, from whom proceed all good which is good and all truth which is truth. When this takes place, the man no longer has any spiritual life, thus no salvation. This same truth and good are extinguished when the Lord‘s Divinity is denied, and also when the Word is denied, for this is Divine truth from the Lord and about the Lord. To deny this, when it has previously been acknowledged and received with faith, and thus to extinguish it, is the sin against the Holy Spirit, which is not forgiven (Matt. 12:31). For the Holy Spirit is the Divine truth and good, because it is the holy proceeding from the Lord (n. 9229). This same is also signified by the “shedding of innocent blood,” spoken of just above. That this malignity is not forgiven, because it is contrary to the Divine righteousness, is signified by the words, “I will not justify the wicked.”

AC 9265. And thou shalt not take a present.  That this signifies an aversion for any self-advantage whatever, is evident from the signification of “a present,” as being everything worldly that is loved, whether it be wealth, dignity, reputation, or anything else which flatters the natural man, which things, speaking generally, are called “self-advantage,” and in the internal sense are meant by “a present” which “blinds” and “perverts;” and from the signification of “not to take,” as being to be held in aversion, for unless this is the case they are still looked for and taken. But they are held in aversion when what is heavenly and Divine is loved more than what is worldly and earthly; for so far as the one is loved, so far the other is hated, according to the Lord’s words in Luke:--

No servant can serve two masters; for either he will hate the one, and love the other. Ye cannot serve God and mammon (Luke 16:13);

“to hate” denotes to hold in aversion, for aversion is of hatred, and hatred is opposite to love; wherefore it is said “or he will love the other.” From all this it is evident that by “thou shalt not take a present” is signified an aversion for any self-advantage whatever.

AC 9266. Because a present blindeth those who have their eyes open.  That this signifies that matters of self-advantage cause truths not to appear, is evident from the signification of “a present,” as being any kind of self-advantage (n. 9265); from the signification of “blinding” when said with respect to truths, as being to cause them not to appear; and from the signification of “those who have their eyes open,” that is, who see, as being those who know truths and discern what is true; for “to see” signifies to know, understand, and acknowledge truths, and also to have faith (n. 897, 2150, 2325, 2807, 3764, 3863, 3869, 4403-4421, 5114, 5286, 5400, 6805, 8688, 9128). Wherefore “those who have their eyes open” are called “the wise” in another passage: “a present blindeth the eyes of the wise” (Deut. 16:19).

AC 9267. And perverteth the words of the righteous.  That this signifies so that (these matters of self-advantage) appear like truths of good, is evident from the signification of “perverting the words of the righteous,” as being that they appear like truths of good; for “words” denote the things themselves, thus truths, and “the righteous” denote those who are in good (n. 9263). That “words” denote truths, is because in the original tongue “a word” signifies that which is something, and which really exists; consequently it also signifies truth, for everything which really exists from being bears relation to truth.  From this also it is that Divine truth is called “the Word.”

AC 9268. And a sojourner shalt thou not oppress.  That this signifies that those who long to be instructed in the truths of the church must not be infested with evils of life, is evident from the signification of “a sojourner,” as being one who longs to be instructed in the truths of the church (n. 8007, 8013, 9196); and from the signification of “oppressing,” as being to infest with evils of life (n. 9196).

AC 9269. For ye know the soul of a sojourner.  That this signifies their longing and their life, is evident from the signification of “the soul,” when said of those who long to be instructed in the truths of faith, who are signified by “sojourners,” as being longing and life. For “the soul” denotes life from faith (n. 9050); and longing is the very activity of life, because it is from the affection of good; and the truth of faith lives from the affection of good.

AC 9270. Seeing that ye were sojourners in the land of Egypt. That this signifies that they were protected from falsities and evils when infested by the infernals, is evident from what was shown above (n. 9197), where the same words occur.

AC 9271. Verses 10-13. And six years thou shalt sow thy land, and shalt gather the produce thereof; and in the seventh thou shalt let it lie fallow, and shalt release it; and the needy of thy people shall eat; and what they leave the wild animal of the field shall eat. So shalt thou do to thy vineyard, and to thine oliveyard. Six days thou shalt do thy works, and on the seventh day thou shalt cease; that thine ox and thine ass may rest; and the son of thy handmaid, and the sojourner, may take breath. And all that I have said unto you ye shall keep; and ye shall not mention the name of other gods; it shall not be heard upon thy mouth.  “And six years thou shalt sow thy land,” signifies the first state, when the man of the church is being instructed in the truths and goods of faith; “and shalt gather the produce thereof,” signifies the goods of truth therefrom; “and in the seventh year thou shalt let it lie fallow, and shalt release it,” signifies the second state, when the man of the church is in good, and thus in the tranquillity of peace; “and the needy of thy people shall eat,” signifies conjunction through the good of charity with those who are in few truths and yet long to be instructed; “and what they leave the wild animal of the field shall eat,” signifies conjunction through these with those who are in the delights of external truth; “so shalt thou do to thy vineyard, and to thine oliveyard,” signifies that so it is with spiritual good and with celestial good; “six days thou shalt do thy works,” signifies the state of labor and of combat when the man is in external things, which are to be conjoined with internal; “and on the seventh day thou shalt cease,” signifies the state of good when the man is in internal things, and his tranquillity of peace then; “that thine ox and thine ass may rest,” signifies tranquillity at the same time for external goods and truths; “and the son of thy handmaid, and the sojourner, may take breath,” signifies the state of life of those outside the church who are in truths and goods; “and all that I have said unto you ye shall keep,” signifies that the commandments, the judgments, and the statutes are to be done; “and ye shall not mention the name of other gods,” signifies that they must not think from the doctrine of falsity; “it shall not be heard upon thy mouth,” signifies that obedience is not to be paid with any affirmation.

AC 9272. Six years thou shalt sow thy land.  That this signifies the first state, when the man of the church is being instructed in the truths and goods of faith, is evident from the signification of “six years,” as being the first state of the man who is being regenerated (n. 9274); and from the signification of “sowing the land,” as being when the truths and goods of faith are being implanted. That this is signified by “sowing the land” is because all things of the field, of seeding, and of its produce, signify such things as are of the church in general, and as are of the man of the church in particular, who is a man that has been regenerated through the truth of faith and the good of charity from the Lord. Hence it is that “field” and “ground” in the Word signify those in the church who receive the truths and goods of faith, as a field receives seeds. Wherefore also in the Word mention is often made of a “field,” of “seed,” of “sowing,” of “harvest,” of “produce,” of “grain” and “wheat,” and of “bread” from these, as well as of all other things that belong to a field.

[2] He who does not know how the case is with the state of heaven, believes no otherwise than that these expressions in the Word are mere metaphors and comparisons. But they are real correspondences. For when the angels discourse about the regeneration of man by the Lord through the truths of faith and the goods of charity, then below in the world of spirits there appear fields, crops, fallow lands, and also harvests; and this by reason of their correspondence. He who knows this can also know that such things in the world have been created according to correspondences; for universal nature (that is, the sky with the sun, moon, and stars, and the earth with the objects of its three kingdoms) corresponds to such things as are in the spiritual world (n. 2993, 5116, 5377). That in this way nature is a theater representative of the Lord‘s kingdom, (n. 3483); and that from this all things in the natural world have their subsistence, (n. 2987, 2989-2991, 3002, 8211). From all this it is evident why the things belonging to a field, that is, which are sown in a field, and are reaped from a field, signify such things as are of the church in general and in particular. That even the comparisons used in the Word are from things which correspond, (n. 3579, 8989).

[3] That “sowing the land,” that is, a “field,” denotes to teach and learn the truths and goods of faith which are of the church; and that the “produce” denotes the goods of truth therefrom, may be seen from many passages in the Word; as in Isaiah:--

Because thou hast forgotten the God of thy salvation, therefore shall thou plant plants of delights; but with the shoot of a strange one thou shalt set it: in the day thou shalt cause thy plant to grow, and in the morning thy seed to blossom: the harvest shall be a heap in the day of possession; but the grief is desperate (Isa. 17:10, 11);

here such things are mentioned as grow on the earth; yet it is evident that holy things of the church are meant by them; namely, by “planting plants of delights,” such things as are favorable to the affections; and by “setting the land with a shoot of a strange one,” to teach truths not genuine.

[4] In Jeremiah:--

Thus said Jehovah to the man of Judah and to Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to Jehovah, and take away the foreskins of your heart (Jer. 4:3, 4).

That “to sow among thorns” denotes to teach and learn truths, but which are choked and rendered unfruitful by the cares of the world, the deceitfulness of riches, and concupiscence, the Lord teaches in (Mark 4:7, 18, 19). Wherefore it is said, that they should “circumcise themselves to Jehovah, and take away the foreskins of their heart,” that is, that they should purify themselves from such things as choke the truths and goods of faith, and render them unfruitful. That this is the meaning of “circumcising” (n. 2039, 2056, 2632, 3412, 3413, 4462, 7045). The like is signified in Jeremiah by “sowing wheat and reaping thorns” (Jer. 12:13).

[5] In Micah:--

I have been wearied with smiting thee, with laying thee waste because of thy sins. Thou shalt sow, but shalt not reap; thou shalt tread the olive, but shalt not anoint thee with oil; and the must, but shalt not drink the wine (Micah 6:13, 15);

“sowing and not reaping” denotes to be instructed in the truths of faith, but without profit; “treading the olive, but not anointing one’s self” denotes to be instructed about the good of life, but still not to live in it; “treading the must, but not drinking the wine” denotes to be instructed about the truths which are from good, but still not to appropriate them to one‘s self. That such things of the church or of heaven are signified by these words is plain from those which precede, namely, that they were to be laid waste in this manner “because of their sins;” for the wicked and sinful man receives instruction, but merely stores it up among memory-knowledges, which he brings forth from his memory in order to get reputation, fame, honors, and wealth, thus to serve an evil use and end.  From this the truths and the goods in which he has been instructed lose the life of heaven, and become dead, and finally deadly.

[6] In Isaiah:--

Blessed are ye that sow beside all waters, that send forth the foot of the ox and the ass (Isa. 32:20);

“to sow beside all waters” denotes to be instructed in all kinds of truths which are for use; “to send forth the foot of the ox and the ass” denotes to be instructed in external goods and truths.  Again:--

Jacob shall cause those who are to come to take root; Israel shall blossom and bloom, so that the faces of the world shall be filled with produce; thy teachers shall not any more be forced to flee away, and thine eyes shall look unto thy teachers; and thine ears shall hear a word behind thee, saying, This is the way, go ye in it. Then shall Jehovah give the rain of thy seed, wherewith thou shalt sow the land; and bread of the produce of the earth, and it shall be fat and rich; in that day shall thy cattle feed in a broad meadow; and the oxen and the asses that till the land shall eat clean provender. The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that Jehovah shall bind up the breach of His people, and shall heal the wound of their stroke (Isa. 27:6; 30:20-26).

[7] To everyone who reflects it is plainly evident that by its being said that Jehovah should “give the rain of the seed wherewith they should sow the land, and bread of the produce of the earth;” that “their cattle should feed in a broad meadow;” that “the oxen and the asses that till the land should eat clean provender;” that “the light of the moon should be as the light of the sun, and the light of sun should be sevenfold,” there are signified such things as are of the church, and also that they signify instruction in the truths and goods of faith; because it is said, “thine eyes shall look unto thy teachers, and thine ears shall hear a word, saying, This is the way, go ye in it.” For “teachers” denote those who instruct, and “the way in which they should go” denotes the truth of doctrine and the good of life.  But the specific signification of each expression is clear from the signification of “rain,” of “seed,” of “produce,” of “land,” of “cattle,” of a “broad meadow,” of “oxen and asses tilling the land,” and of “clean provender which they should eat;” also from the signification of “the light of the moon and of the sun,” likewise of “sevenfold,” and of “seven days.” And as by these expressions are signified such things as are of the church, that is, such as are of doctrine and of life, it follows that this will come to pass in the day that Jehovah shall “bind up the breach of His people, and heal the wound of their stroke;” for “the breach of the people” denotes the falsity of doctrine which gradually creeps in from the badness of the teachers, from concupiscences, and from other causes; “the wound of the stroke” denoting the consequent evil of life.

[8] As with the Israelitish and Jewish people all things were representative of things heavenly and Divine, so also were the fields, and their produce; likewise the vineyards, oliveyards, and all plantings; as also herds and oxen, and the mountains, hills, valleys, rivers, and all other things that were presented before their senses. From this also it was that they were enriched with such things when they kept and did the statutes and judgments, according to the promises in the Word throughout, as in these passages:--

If ye shall walk in My statutes, and keep My commandments, and do them, I will give your rains in their season, and the land shall yield her produce, and the tree of the field shall yield its fruit (Lev. 26:3, 4).

The vine shall give its fruit, and the earth shall give its produce, and the heavens shall give their dew; whence it shall come to pass, that as ye have been a curse among the nations, ye shall be a blessing (Zech. 8:12, 13).

[9] The contrary befell them when they worshiped other gods, for then they no longer represented heavenly and Divine things, but infernal and diabolical ones. Wherefore then there was no longer fruitfulness nor produce; but consumption and wasting, according to these words in Moses:--

If ye serve other gods, the anger of Jehovah shall be kindled against you, and He shall shut up the heaven, that there be no rain, and the land yield not her produce (Deut. 11:16, 17).

When Jeshurun waxed fat, he kicked, and forsook God.  They sacrifice unto demons, to gods whom they knew not; wherefore a fire is kindled in Mine anger, and it shall burn even to the lowest hell, and shall consume the land and its produce (Deut. 32:15, 17, 22).

[10] From all this it is now evident what is signified by “sowing the land,” and by its “produce,” and also whence these have their signification. It is also evident what is signified by these things in the following passages:--

Jehovah maketh a wilderness into a pool of waters, and a land of drought into watersprings. There He maketh the hungry to dwell, that they may sow fields, and plant vineyards, and get them fruit of produce (Ps. 107:35-37).

Let all the peoples confess Thee. The earth shall yield its produce; God shall bless us (Ps. 67:5-7).

Jehovah maketh His people ride on the high places of the earth, and feedeth them with the produce of the fields; He maketh him to suck honey out of the cliff of the rock, and oil out of the stone of the rock (Deut. 32:13).

AC 9273. And shalt gather the produce thereof.  That this signifies the goods of truth therefrom, is evident from the signification of “gathering,” as being appropriation after instruction, for when “sowing” denotes instruction and being instructed in the truths of faith, “gathering” denotes the appropriation of them.  Appropriation is effected when the truths that have been of doctrine become of the life.  When they become truths of life, they are called the “goods of truth.” It is these which are here signified by “produce.”

AC 9274. And in the seventh year thou shalt let it lie fallow, and shalt release it.  That this signifies the second state, when the man of the church is in good, and thus in the tranquillity of peace, is evident from the signification of “the seventh year,” or the sabbath, as being when man is in good, and is led of the Lord by means of good (n. 8505, 8510, 8890, 8893); from the signification of “letting the land lie fallow,” that is, not sowing it, as being not to be led by truths, as before; and from the signification of “releasing it,” as being to be in the tranquillity of peace. That the sabbath also was a representative of the state of peace in which there is conjunction, (n. 8494). For by the lying fallow, and the release or rest of the land, was represented the rest, tranquillity, and peace possessed by those who are in good from the Lord.  That there are two states with the man who is being regenerated and becoming a church; namely, the first when he is led by means of the truths of faith to the good of charity; and the second when he is in the good of charity, (n. 7923, 7992, 8505, 8506, 8512, 8513, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230).

[2] That there are these two states with the man who is being regenerated and becoming a church, has been heretofore unknown, chiefly for the reason that the man of the church has not made any distinction between truth and good, thus not between faith and charity; and also because he has had no distinct perception of the two faculties of man, which are the understanding and the will; and that the understanding sees truths and goods, and the will is affected with them and loves them.  For the same reason he could not know that the first state of the man who is being regenerated is learning truths and seeing them, and that the second state is willing and loving them; and that the things which a man has learned and seen are not appropriated to him until he wills and loves them; for the will is the man himself, and the understanding is his minister.  If these things had been known, it might have been known and perceived that the man who is being regenerated is endowed by the Lord with both a new understanding and a new will, and that unless he has been endowed with both, he is not a new man; for the understanding is merely the seeing of the things which the man wills and loves, and thus, as before said, is only a minister. Consequently the first state of the man who is being regenerated is to be led through truths to good, and the second state is to be led by means of good; and when he is in this latter state, the order has been inverted, and he is then led by the Lord; consequently he is then in heaven, and hence in the tranquillity of peace.

[3] This state is what is meant by the “seventh day,” and by the “seventh year,” and also by the “jubilee;” that is, by the “sabbath,” and by the “sabbath of sabbaths,” and by the resulting rest of the land; according to these words in Moses:--

Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather the produce thereof; but in the seventh year shall be a sabbath of sabbaths for the land, a sabbath unto Jehovah; thou shall neither sow thy field, nor prune thy vineyard; that which groweth of itself of thy harvest thou shalt not reap (Lev. 25:3-5).

And concerning the jubilee:--

In the year of the jubilee, ye shall not sow, nor reap that which groweth of itself in it, not vintage its undressed vines (Lev. 25:11).

He who knows nothing about these two states must needs be ignorant of many things contained in the Word; for in the Word, especially the prophetic Word, the two states are distinctly described. Nay, without this knowledge, he cannot apprehend the internal sense of the Word, nor even many things which are in its literal sense, as for example the following which the Lord foretold concerning the last time of the present church, which is there called the “consummation of the age” in these passages:--

Then let them that are in Judea flee unto the mountains; let him that is upon the house not go down to take anything out of his house: and let him that is in the field not return back to take his garments (Matt. 24:16-18).

In that day, whosoever shall be upon the house, and his vessels in the house, let him not go down to lay them away; and whosoever is in the field let him likewise not return to the things that are behind him. Remember Lot’s wife (Luke 17:31, 32).

That the second state is here described, and that no one ought to return from that state to the first, (n. 3650-3655, 5895, 5897, 8505, 8506, 8510, 8512, 8516).

[4] That these states are distinct from each other is also involved in these words in Moses:--

When thou makest a new house, thou shalt make a compass to thy roof. Thou shalt not sow thy vineyard nor thy field with mixed seed. Thou shalt not plough with an ox and an ass together.  Thou shalt not put on a mixed garment of wool and linen together (Deut. 22:8-11; Lev. 19:19);

by these words is signified that he who is in the state of truth, that is, in the first state, cannot be in the state of good, that is, in the second state, nor the converse. The reason is that the one state is the inverse of the other; for in the first state the man looks from the world into heaven, but in the second state he looks from heaven into the world; because in the first state truths enter from the world through the intellect into the will, and there become goods, because of love; but in the second state the goods so formed go forth from heaven through the will into the intellect, and there appear in the form of faith. It is this faith which is saving, because it is from the good of love, that is, through the good of love from the Lord; for this faith belongs to charity in form.

AC 9275. And the needy of thy people shall eat. That this signifies conjunction through the good of charity with those who are in few truths and yet long to be instructed, is evident from the signification of “eating,” as being communication and conjunction (n. 2187, 3596, 5643, 8001); from the signification of “the needy,” as being those who by reason of ignorance are in few truths and yet long to be instructed (n. 9253); and from the signification of “people,” here the people of Israel, as being those who are of the church (n. 4286, 6426, 6637, 8805). From all this it is evident that by “the needy of thy people shall eat,” is signified the conjunction of the church with those who are in few truths and yet long to be instructed.  The reason why it is said “conjunction through the good of charity,” is that this good conjoins, as will be shown in the following article.

AC 9276. And what they leave the wild animal of the field shall eat.  That this signifies conjunction through these with those who are in the delights of external truth, is evident from the signification of “what they leave,” namely, the needy of the people, as being what they have left behind, thus that which is behind them, but here it denotes through them, because the subject treated of is the conjunction of the church with those who are in few truths, and here its conjunction with those who are in the delights of external truth (that the conjunction of the church with these latter is effected through the former, will be seen below); from the signification of “eating,” as being communication and conjunction (n. 9275); and from the signification of “the wild animal of the field,” as being those who are in the delights of external truth. For in the Word “beasts” signify the affections of truth and good, beasts of the flock the affections of internal truth and good, and beasts of the herd the affections of external truth and good; but “wild animals” such affections as belong to the most external truth; for relatively to internal affections these affections are wild animals, for they are affections of the sensuous things which are called pleasures and delights. The reason why they are delights of truth, and not so much of good, is that the sensuous things which communicate immediately with the world through the body, derive scarcely anything from spiritual good, for it is bodily and worldly loves that chiefly reside therein. That in the Word “beasts” signify the affections of truth and good, (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2180, 2781, 3218, 3519, 5198, 9090); that beasts of the flock signify the affections of internal truth and good, and those of the herd the affections of external truth and good, (n. 5913, 8937, 9135); and that sensuous things communicate with the world and are the most external, (n. 4009, 5077, 5089, 5094, 5125, 5128, 5767, 6183, 6201, 6310, 6311, 6313, 6315, 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949, 7442, 7693, 9212, 9216). From what was shown in these places the nature of man‘s sensuous mind relatively to his more interior things can be known, namely, that it is like a wild animal.

[2] The subject treated of in this verse in the internal sense is those who are in the good of charity, and also those who are in few truths and yet long to be instructed, and afterward those who are in the delights of external truth. These three kinds of men constitute the church. Those who are in the good of charity constitute the internal of the church; those who are in few truths and yet long to be instructed, thus who from good are in the affection of truth, constitute the external of the church; but those who are in the delights of external truth are the most external, and constitute as it were the circumference, and conclude the church.

[3] The conjunction of heaven with the human race, that is, the conjunction of the Lord through heaven with man, is effected by means of those who are in the good of charity, thus by the good of charity; for in this good the Lord is present, because the Lord is this good itself, because it proceeds from Him. By means of this good the Lord conjoins Himself with those who are in the affection of truth, because the affection of truth is from good, and as before said good is from the Lord. Through these again the Lord is with those who are in the delights of external truth, for the delights with them are for the most part derived from the loves of self and of the world, and very little from spiritual good. Such is the communication of heaven with man, that is, such is the communication of the Lord through heaven with him; consequently such is the conjunction.

[4] That the communication and conjunction of the Lord with the human race is of this nature, can be seen from the fact that such is the influx with every man of the church. By “a man of the church” is meant one who from the Lord is in the good of charity, and from this in the truths of faith; for charity from which is faith is the very church itself with man, because charity and faith are from the Lord; for the Lord flows into this good, which is the man’s internal; and through it into the affection of truth, which is his external; and through this affection into the delights of external truth, which are in his uttermost external.

[5] As it is with the man of the church in particular, so also it is with the church in general, that is, with all who constitute the Lord‘s church. The reason of this is that before the Lord the church universal is like a man, for before the Lord, His heaven, with which the church acts as a one, is as one man, as can be seen from what has been shown about heaven as a Grand Man at the end of many chapters of Genesis. And because this is so, the case is the same with a man of the church in particular; for a man of the church in particular is a heaven, a church, and a kingdom of the Lord in the least form.

[6] Moreover the case with the church is the same as with man himself, in that there are in him two fountains of life, namely, the Heart and the Lungs. It is known that the first of his life is the heart, and that the second of his life is the lungs, and that from these two fountains live all things in man both in general and in particular. The heart of the Grand Man (that is, of heaven and the church) is constituted of those who are in love to the Lord and in love toward the neighbor, thus, abstractedly from persons, of the love of the Lord and the love of the neighbor. And the lungs in the Grand Man (that is, in heaven and the church) are constituted of those who from the Lord are in charity toward the neighbor and from this in faith, and thus, abstractedly from persons, of charity and faith from the Lord. But all the other viscera and members in this Grand Man are constituted of those who are in external goods and truths, thus, abstractedly from persons, of the external goods and truths through which internal truths and goods can be brought in. As then the heart first flows into the lungs and through these into the viscera and members of the body, so likewise the Lord flows through the good of love into internal truths, and through these into external truths and goods.

[7] From all this it can be seen that there must by all means be a church on earth; and that without it the human race would perish, because it would be like a dying man, when the lungs and heart cease to be moved. Wherefore it is provided by the Lord that there shall always be a church on the earth, in which the Lord has been revealed by the Divine truth which is from Him; and on our earth this Divine truth is the Word. At the present day scarcely anyone believes this to be so, because scarcely anyone believes that everything of man’s life is from the Lord through heaven. For men suppose that life is in themselves, and that this can subsist without any connection with heaven, that is, through heaven from the Lord, although this opinion is utterly false.

[8] From all this it is now evident how it is to be understood that conjunction is effected through the good of charity with those who are in few truths and yet desire to be instructed, and through these with those who are in the delights of external truth, which things are signified by “letting the land lie fallow and releasing it in the seventh year, and that then the needy of the people should eat, and what they left the wild animal of the field should eat.” But concerning the things above related, see what has been already shown, namely, that before the Lord heaven is like a man, and is therefore called the Grand Man (n. 1276, 2996, 2998, 3624-3649, 3741-3750, 4218-4228).

[9] That it is the same with the Lord‘s church, seeing that His kingdom on earth is the church, which acts as a one with His kingdom in the heavens, (n. 4060, 7396, 9216); also that a man of the church is a heaven and a church in particular, (n. 1900, 1902, 3624-3631, 3634, 3884, 4292, 4523, 4524, 4625, 6013, 6057); that those who are in love to the Lord and in love toward the neighbor constitute the province of the heart in the Grand Man, and those who are in charity and thereby in faith from the Lord constitute the province of the lungs, (n. 3635, 3883-3896); that everything of man’s life flows in from the Lord through heaven, (n. 2536, 2706, 2886-2889, 2893, 3001, 3318, 3484, 3742, 3743, 4151, 5846, 5850, 5986, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626, 6982, 6985-6996, 7004, 7055, 7056, 7058, 7147, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 9109, 9110, 9216); that there is a connection of heaven with man, (n. 9216); and that without a church on earth the human race would perish, (n. 468, 637, 2853, 4545).

AC 9277. So shalt thou do to thy vineyard, and to thine olive-yard. That this signifies that so it is with spiritual good and with celestial good, is evident from the signification of a “vineyard,” as being the spiritual church (n. 1069, 9139), thus spiritual good, which is the good of charity toward the neighbor, for this good makes the spiritual church; and from the signification of an “olive-yard,” as being the celestial church, thus celestial good, that is, the good of love to the Lord, for this good makes the celestial church.  (What the spiritual church is, and what is its good; and what the celestial church is, and what is its good; and also what is the difference between them, (n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521).

[2] That an “olive-yard” signifies the celestial church, and thus celestial good, is evident from the passages in the Word where the “olive-tree” is mentioned; as in Moses:--Thou shalt plant vineyards and till them, but the wine thou shalt not drink, nor gather; for the worm shall eat it. Thou shalt have olive-trees throughout all thy border, but thou shall not anoint thyself with the oil, for thine olive-tree shall be shaken (Deut. 28:39, 40); where the subject treated of is the curse if other gods were worshiped, and if the statutes and judgments were not kept.  “Olive-trees in all thy border” denote the goods of celestial love which are from the Lord through the Word in the whole church; “not being anointed with the oil” denotes that nevertheless they are not in this good; “thine olive-tree shall be shaken” denotes that this good will perish. In like manner in Micah:--

Thou shalt tread the olive, but shall not anoint thee with oil; and the must, but shalt not drink the wine (Micah 6:15).

[3] In Amos:--

I have smitten you with blasting and mildew; your many gardens, and your vineyards, and your fig-trees, and your olive-trees, shall the caterpillar devour; yet have ye not returned unto Me (Amos 4:9);

“vineyards” denote the goods of faith; and “olive-trees” the goods of love; the punishment for not receiving these goods is signified by “the caterpillar devouring the olive-trees.” In Habakkuk:--

The fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall deceive, and the field shall yield no food (Habakkuk 3:17);

where “the fig-tree” denotes natural good; “the vine,” spiritual good; “the olive,” celestial good; and “the field,” the church.  In Zechariah:--

Two olive-trees were beside the lampstand, on the right side of the bowl, and the other on the left side. These are the two sons of pure oil, that stand beside the Lord of the whole earth (Zech. 4:3, 11, 14);

the “two olive-trees beside the lampstand” denote celestial and spiritual good, which are at the Lord‘s right and left; “the lampstand” signifies the Lord as to Divine truth.

[4] In the book of Judges:--

Jotham said to the citizens of Shechem who made Abimelech king, The trees went to anoint a king over them; and they said unto the olive-tree, Reign thou over us. But the olive-tree said unto them, should I leave my fatness, which God and men honor in me, and go to sway myself over the trees? And the trees said to the fig-tree, Come thou, and reign over us. But the fig-tree said unto them, Should I cause to cease my greatness, and my good fruit, and go to sway myself over the trees? Then the trees said unto the vine, Come thou, and reign over us. But the vine said unto them, Should I cause to cease my must, which cheereth God and men, and go to sway myself over the trees? Then said all the trees unto the bramble, Come thou and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, come ye, and put your trust in my shadow; but if not, let fire come out of the bramble, and devour the cedars of Lebanon (Judges 9:7-15);

what these things specifically involve cannot be known unless it is known what is signified by “the olive-tree,” “the fig-tree,” “the vine,” and “the bramble.” “The olive-tree” signifies the internal good of the celestial church; “the fig-tree,” the external good of that church (n. 4231, 5113); “the vine,” the good of the spiritual church; but “the bramble” signifies spurious good. These words therefore involve that the people who are here meant by the trees, were not willing that either celestial good or spiritual good should reign over them, but spurious good, and that they chose this in preference to the other goods. “Fire out of the bramble” denotes the evil of concupiscence; “the cedars of Lebanon that it would consume” denote the truths of good.

[5] As “the olive-tree” signified the good of love from the Lord and to the Lord, therefore the cherubs in the midst of the house or of the temple were made of olive wood, and in like manner the doors leading to the sanctuary (1 Kings 6:23-33); for the “cherubs” and also the “doors of the sanctuary” signified the guard and providence of the Lord that there should be no approach to Him except through the good of celestial love; and therefore they were of olive wood. From all this it can be seen why the tabernacle and the altar were anointed with oil; also the priests, and afterward the kings; and why the oil of the olive was used for the lamps; for this “oil” signified the good of love from the Lord (n. 886, 3728, 4582, 4638); and the “anointing” signified that so they might represent the Lord.

AC 9278. Six days thou shalt do thy works. That this signifies the state of labor and of combat when the man is in external delights that are to be conjoined with internal, is evident from the signification of the “six days” which precede the seventh, as being a state of labor and of combat (n. 737, 900, 8510, 8888, 8975).  The labor and combat then are signified by the “works” which they were to do in the six days. By the “works of the six days,” and the “rest on the seventh day,” are signified those things which come forth in man in his first, and in his second state, during regeneration, and also those which come forth in him when he has been regenerated. Concerning the first and second states of man during regeneration, (n. 9274); and concerning those things which come forth with him when he has been regenerated, (n. 9213). These things take place to the end that external things may be conjoined with internal; for there is an external man, which is also called natural; and there is an internal man, which is also called spiritual. The external man communicates with the world, and the internal man with heaven.

[2] The Divine order is that heaven should rule the world in man, and not the world rule heaven in him; for when heaven rules man, then the Lord rules him. Man is born into loving the world and himself more than heaven and the Lord. And because this is opposite to Divine order, there must be an inversion by means of regeneration; and this inversion is effected when the things of heaven and the Lord are loved more than those of the world and of self. This is the reason why the man who has been regenerated, as also he who is in heaven, is alternately in external and in internal things; for external things are thereby disposed so as to agree with internal things; and finally to be subject to them.

[3] When a man is in external things, he is in labor and combat, for he is then in a life which savors of the world, into which the bells flow from all sides, continually endeavoring to infest, and even to subjugate in the man the things of heaven; but the Lord continually protects and sets him free. From this arise the labor and combat which are signified by the “six days of the week in which works are to be done.” But when the man is in internal things, then, because he is in heaven with the Lord, the labor and combat cease, and he is in the tranquility of peace, in which tranquility conjunction also is effected.  These are the things which are signified by the “seventh day”.  That the interiors of man have been created according to the image of heaven, and his exteriors according to the image of the world; thus that man is a heaven and a world in a little form, and according to the maxim of the ancients, is a microcosm, may be seen above (n. 6057); and consequently that it is according to Divine order that the Lord through heaven directs the world in man, and by no means the reverse.

[4] The nature  of the labor and combat when a man is in external things, can be seen from the fact that he is then in such a state as to be in heat from the world; and that he is consequently in such a shade that he cannot conceive otherwise than that external things flow into internal, and consequently that the eye sees and the ear hears of itself, and that their objects bring forth thoughts, and produce the intellect, and that thereupon he is able of himself to believe, and likewise to love God; consequently from the world to see heaven.  From this fallacy he can scarcely be withdrawn until he has been raised from eternal things into internal, and thus into the light of heaven.  Then for the first time he perceives that the things in him which are of the world, thus which are of the body and its senses, see and act through influx from heaven, that is, through heaven from the Lord, and not so all from themselves.  From this it is evident why a sensuous man believes that everything of his life is from the world and from nature; that there is no hell, nor heaven; and finally that there is no God; consequently why he ridicules everything of the church in so far as he is concerned; but is in favor of it in so far as it concerns the simple, so that they may be in bonds, in addition to those of laws.

[5] From this it can be known what it is to be in external things, and not at the same time in internal things, and that when a man is in external things, he is in cold and shade in respect to the things which are of heaven and which are of the Lord.  From this also it can be known who in this world are intelligent and wise, namely, those who are in the truth and good of the church, because these are wise from heaven; and also who are foolish and insane, namely, those who are not in the good and truth of the church, because their knowledge is derived solely from the world; and that those among them who by means of the sciences of the world have confirmed themselves against the truths and goods of the church, are more insane and foolish that the rest, however much they may believe themselves intelligent and wise in comparison with others, and may call those simple who are in the good of life from the truths of doctrine; when yet the simplicity of these latter is wisdom in the eyes of the angels, and moreover after death they are raised by the Lord into angelic wisdom.

[6] That this is the case, the Lord also teaches in Matthew:--

Therefore speak I by parables; because seeing they see not, and hearing they hear not, neither do they understand (Matt.  13:13).

And in John:--

I will send the Spirit of truth, whom the world cannot receive; for it seeth Him not, neither knoweth Him. Yet a little while, and the world shall see Me no more (John 14:17, 19);

“the Spirit of truth whom the world cannot receive, because it seeth Him not, neither knoweth Him,” signifies that the world will not acknowledge the Lord with faith of the heart, because external things which are of the world will obscure. Consequently who at the present day adores Him as the Lord of the whole heaven and the whole earth (Matt. 18:18)? and yet all who are in the heavens, thus all who are in internal things, regard the Lord as their only God.

AC 9279. And on the seventh day thou shalt cease. That this signifies the state of good when the man is in internal things, and his tranquillity of peace then, is evident from the signification of “the seventh day,” or “Sabbath,” as being when the man is in good, and is led by the Lord by means of good (n. 8495, 8510, 8890, 8893); and from the signification of “ceasing,” or “resting from works,” as being the tranquility of peace then. Concerning this state see what has been said and shown above, (n. 9274, 9278).

[2] But it shall be briefly stated why, when a man is in good, he is in internal things.  Man’s External Things have been formed according to the Image of the World, and his Internal Things according to the Image of Heaven (n. 6057); wherefore also his external things receive those which are of the world, but his internal things those which are of heaven. The external things which are of the world are opened in man successively from infancy even to manhood; in like manner the internal things. But the external things are opened by means of those which are of the world, whereas the internal things are opened by means of those which are of heaven. The things thus opened are twofold, namely, those of the understanding, and those of the will.  The things of the understanding are opened by means of those which hear relation to truth, and the things of the will by means of those which hear relation to good; for all things in the universe, both those in the world and those in heaven, hear relation to truth and to good. Those which bear relation to truth are called knowledges; and those which bear relation to good are called loves and affections. From this it is clear what, and of what nature, are the things which open the life of man.

[3] As regards the internal man, which as above said has been formed according to the image of heaven, it is the knowledges of the truth and good of faith from the Lord, and consequently of faith in the Lord, that open the things of its understanding; and it is the affections of truth and good, which are of love from the Lord, and consequently of love to the Lord, that open the things of its will, and consequently form within him heaven, thus the Lord in an image, for heaven is an image of the Lord.  From this it is that heaven is called the Grand Man (n. 1276, 2996, 2998, 3624-3649, 3741-3750, 4218-4228); that man has been formed according to the image of heaven and the image of the world (n. 3628, 4523, 4524, 6013, 6057); and that a regenerate man, and an angel, is a heaven and a church in the least form (n. 1900, 3624, 3634, 3884, 4040, 4041, 4292, 4625, 6013, 6057, 6605, 6626, 8988). From all this it can be seen why, when a man is in good, he is in internal things.  But concerning the opening of man‘s internal and external things, of the Lord’s Divine mercy more in what follows.

AC 9280. That thine ox and thine ass may rest. That this signifies the tranquillity of peace at the same time for external goods and truths, is evident from the signification of “resting,” when said of the seventh day or Sabbath, as being the tranquillity of peace (n. 9279); and from the signification of “an ox,” as being external good, and of “an ass,” as being external truth (n. 2781, 9134, 9255).-- That beasts signified affections and inclinations, such as man has in common with them, see (n. 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218, 3519, 5198, 5913, 8937, 9090, 9135). That beasts were employed in the sacrifices in accordance with their signification, see (n. 1823, 2180, 2805, 2807, 2830, 3519). That all things in the three kingdoms of nature are representative of the spiritual and celestial things of the Lord‘s kingdom, (n. 1632, 1881, 2758, 2987-3003, 3213-3227, 3483, 3624-3649, 4939, 5116, 5427, 5428, 5477, 8211): And that there are correspondences of all things, (n. 2987-3003, 3213-3226, 3337-3352, 3472-3485, 3624-3649, 3745-3750, 3883-3896, 4039-4055, 4218-4228, 4318-4331, 4403-4420, 4523-4533, 4622-4634, 4652-4660, 4791-4806, 4931-4952, 5050-5062, 5171-5189, 5377-5396, 5552-5573, 5711-5727, 8615).

[2] These quotations have been brought together to show that not only all beasts, but also all things in the world, correspond, and according to their correspondences represent and signify spiritual and celestial things, and in the supreme sense the Divine things of the Lord; and from this to show the nature of the Ancient Churches, which were called representative churches; namely, that all their holy rites represented the things of the Lord and His kingdom, thus the things of love and faith in Him; and that by means of such things heaven was then conjoined with the man of the church; for the internal things were presented in heaven. To the same end the Word of the Lord was given, for each and all things therein, down to the smallest not, correspond and have a signification; consequently through the Word alone is there a connection of heaven with man.

[3] That this is the case no one at this day knows; and therefore when a natural man reads the Word, and searches where the Divine lies hidden in it; and when on account of its ordinary style he does not find it in the letter, he first begins to hold it in low esteem, and then to deny that it has been dictated by the Divine Itself, and sent down through heaven to man; for he does not know that the Word is Divine by virtue of its spiritual sense, which is not apparent in the letter, but nevertheless is in the letter; and that this sense is presented in heaven when a man reads the Word with reverence; and that this sense treats of the Lord and His kingdom.  It is these Divine things from which the Word is Divine, and by means of which holiness flows through heaven from the Lord down into the literal sense, and into the very letter itself. But so long as a man does not know what the spiritual is, he cannot know what the spiritual sense is, thus not what correspondence is. And so long as a man loves the world more than heaven, and himself more than the Lord, he does not wish to know or apprehend these things; although all the intelligence of ancient times was from this source, as is also the wisdom of the angels. The mystical secrets which many diviners have in vain busied themselves to trace in the Word, lie hidden solely in its spiritual sense.

AC 9281. And the son of thy handmaid, and the sojourner, may take breath.  That this signifies the state of life of those outside the church who are in truths and goods, is evident from the signification of “the son of a handmaid,” as being those who are in the affection of external truth; for by “a son” is signified truth (n. 489, 491, 533, 1147, 2623, 2813, 3373, 3704, 4257), and by “a handmaid” is signified external affection (n. 1895, 2567, 3835, 3849, 7780, 8993); and from the signification of “a sojourner,” as being those who wish to be instructed in the truths and goods of the church (n. 1463, 8007, 8013, 9196). That by “the son of a handmaid,” and “a sojourner,” are here signified those who are outside the church, is because in the preceding portion of this verse those who are within the church were treated of; and for this reason those who are without the church are meant by the “sons of a handmaid,” and those who have not been born within the church by “sojourners;” because the former are of a lower descent, and the latter are of a different lineage.  And from the signification of “breathing,” as being the state of life in respect to the truths and goods of faith.  The reason why “breathing” signifies this state of life, is that the lungs, whose office it is to breathe, correspond to the life of faith from charity, which is spiritual life (n. 97, 1119, 3351, 3635, 3883-3896, 9229).

[2] Man has an outward and an inward breathing; the outward breathing is from the world, but the inward is from heaven. When a man dies, the outward breathing ceases; but the inward breathing, which during his life in the world is tacit and imperceptible to him, continues. This breathing is altogether according to the affection of truth, thus according to the life of his faith. But those who are in no faith, as is the case with those who are in hell, do not draw their breathing from within, but from without, thus in a contrary manner; and therefore when they approach an angelic society, where there is breathing from within, they begin to be suffocated, and become like images of death (n. 3894). Therefore they cast themselves down headlong into their hell, where they resume their former breathing, which is contrary to that of heaven.

[3] As the breathing corresponds to the life of faith, therefore the life of faith is also signified by the “soul (anima)” (n. 9050), from “animation,” which denotes the breathing; and therefore also the breath is called the “spirit,” as in the expressions “drawing the breath (spiritus),” and “letting out the breath (spiritus).” From this also in the original tongue, “spirits” are so called from the wind, and in the Word are compared to “the wind;” as in John:--

The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, or whither it goeth: so is everyone that is born of the Spirit (John 3:8).

From this also it is evident what is signified by its being said that after His resurrection the Lord, when speaking with His disciples, “breathed on them, and said unto them, Receive ye the Holy Spirit” (John 20:22).

AC 9282. And all that I have said unto you ye shall keep. That this signifies that the commandments, the judgments, and the statutes are to be done, is evident from the signification of “all that Jehovah had said unto them,” as being all things of the life, of worship, and of the civil state; for the things of life were called “commandments,” those of worship were called “statutes,” and those of the civil state were called “judgments” (n. 8972); and from the signification of “keeping” or serving, as being to do, for by doing them they are observed As the laws of life, of worship, and of the civil state, are not anything with a man so long as they are in his understanding only, but become something with him when they are in the will, therefore it is said in the Word throughout that they must be “done;” for doing is of the will; but knowing, understanding, acknowledging, and believing are of the understanding. These latter however have no being with man until they become of the will, nor do they come forth with him until they become of the understanding from the will; for the being of man is to will, and the coming forth is to acknowledge and believe therefrom. The things which have no such being and coming forth with a man are not appropriated to him, but stand without, and are not as yet received into the house; and therefore they do not contribute anything to the eternal life of the man; for unless such things have been made of the life, they are dissipated in the other life; those only remaining which are of the heart, that is, of the will and from this of the understanding. This being so, it is said in the Word throughout that the commandments and the statutes must be “done;” as in Moses:--

Ye shall do My judgments, and keep My statutes, to walk therein. Ye shall therefore keep My statutes, and My judgments; which if a man do, he shall them by them (Lev. 17:4, 5; Matt. 5:20; 5:24-27; 16:27; John 3:21).

AC 9283. And ye shall not mention the name of other gods. That this signifies that they must not think from the doctrine of falsity, is evident from the signification of “name,” as being everything of faith and everything of worship in the complex (n. 2724, 3237, 6887, 8274, 8882), here everything of the doctrine of falsity, because by “other gods” are signified falsities (n. 4544, 7873, 8867); and from the signification of “to mention,” as being to think.  That “to mention” denotes to think is because mentioning is of the mouth; and by those things which are of the mouth are signified those which are of the thought.  The reason is that man’s speech flows from his thought; for man has thought which speaks, and thought which does not speak.  The thought which speaks is that with which the speech makes a one; but the thought which does not speak is that with which the speaking thought and the consequent speech make a one with the sincere and the just, but not with the insincere and the unjust. For the thought which does not speak is the man‘s higher or interior intellectual proceeding from his very will; but the thought which speaks is his lower or more external intellectual that is formed from the higher or interior, to present, or to counterfeit, before the world, the things of justice and equity, and of good and truth.

[2] This clearly shows the nature of the sincere and just man, and that of the insincere and unjust man, namely, that with the sincere and just man the internal man has been formed according to the image of heaven, and the external man according to the image of the world as subordinate to heaven (n. 9279); and that with the insincere and unjust man the internal man has been formed according to the image of hell, and the external man according to the image of heaven as subordinate to hell. For by the external he counterfeits the things of heaven, and applies the rational things which are from heaven to favor his concupiscences, and also to deceive.  From all this it is evident that the states of life with the just and the unjust are inverted in respect to each other.

AC 9284. And it shall not be heard upon the mouth.  That this signifies that obedience is not to be paid with any affirmation, is evident from the signification of “hearing,” as being to obey (n. 2542, 3869, 4652-4660, 5017, 7216, 8361); and from the signification of “not being upon the mouth,” when said of the doctrine of falsity which is signified by “the name of other gods,” as being not to affirm. The reason why the name of other gods was not to be mentioned, nor to be heard upon the mouth, was that heavenly things, and the Divine things of the Lord, might be represented by all the statutes, judgments, and commandments that were commanded; and they were represented so long as Jehovah was named and worshiped, for then the Divine of the Lord was present, and heaven with Him.  But when other gods were named and worshiped, infernal things were represented, because spirits from the hells were then present who wished to be worshiped as gods; for those who are in the hells are continually seeking this, because the loves of self and of the world reign there (n. 3881).

AC 9285. Verses 14-19.  Three times thou shalt keep a feast unto Me in the year.  The feast of unleavened theirs shalt thou keep; seven days thou shalt eat unleavened things, as I commanded thee, at the time appointed of the month Abib; because in it thou comest forth out of Egypt; and My faces shall not be seen empty: and the feast of the harvest of the first fruits of thy works, which thou sowest in the field; and the feast of in gathering, in the going out of the year, when thou gatherest in thy works out of the field.  Three time in the year shall every male of thine appear before the faces of the Lord Jehovih. Thou shalt not sacrifice the blood of My sacrifice upon what is fermented; and the fat of My feast shall not remain overnight until the morning.  The first of the firstfruits of thy ground thou shalt bring into the house of Jehovah thy God.  Thou shalt not boil a kid in its mother’s milk. “Three times thou shalt keep a feast unto Me in the year,” signifies the persistent worship of the Lord and thanksgiving on account of liberation from damnation; “the feast of unleavened things shalt thou keep,” signifies worship and thanksgiving on account of purification from falsities; “seven days,” signifies a holy state then; “thou shalt eat unleavened things,” signifies the appropriation of good purified from falsities; “as I commanded thee,” signifies in accordance with the laws of order; “at the time appointed of the month Abib,” signifies from the beginning of a new state; “because in it thou camest forth out of Egypt,” signifies liberation from infestation by falsities; “and My faces shall not be seen empty,” signifies the reception of good by virtue of mercy, and thanksgiving; “and the feast of the harvest of the firstfruits of thy works, which thou sowest in the field,” signifies the worship of the Lord and thanksgiving on account of the implanting of truth in good; “and the feast of in gathering, in the going out of the year, when thou gatherest in thy works out of the field,” signifies worship from a grateful mind on account of the implantation of good therefrom, thus on account of regeneration and complete liberation from damnation; “three times in the year shall every male of thine appear before the faces of the Lord Jehovih,” signifies the continual appearance and presence of the Lord, therefore also His appearance and presence in the truths of faith; “thou shalt not sacrifice the blood of My sacrifice upon what is fermented,” signifies that the worship of the Lord from the truths of the church must not be commingled with falsities from evil; “and the fat of My feast shall not remain overnight until the morning,” signifies the good of worship, not from man‘s own, but from the Lord, always new; “the first of the firstfruits of thy ground thou shalt bring into the house of Jehovah thy God,” signifies that all truths of good and goods of truth are holy, because they are from the Lord alone; “thou shalt not boil a kid in its mother’s milk,” signifies that the good of innocence of the after state must not be conjoined with the truth of innocence of the former state.

AC 9286. Three times thou shalt keep a feast unto Me in the year. That this signifies the persistent worship of the Lord and thanksgiving on account of liberation from damnation, is evident from the signification of “keeping a feast,” as being the worship of the Lord from a glad mind on account of liberation from damnation (n. 7093); and from the signification of “three times in the year,” as being a full state even to the end; for “three” signifies what is full from beginning to end (n. 2788, 4495, 7715, 9198), and a “year” signifies an entire period (n. 2906, 7839, 8070), here therefore a full and complete liberation.  For by “the feast of unleavened things” is signified purification from falsities; by “the feast of harvest” the implanting of truth in good; and by “the feast of in gathering” the implanting of good thence derived, thus full liberation from damnation; for when a man has been purified from falsities, and afterward brought into good by means of truths, and finally when he is in good, he is then in heaven with the Lord, and consequently is then fully liberated.

[2] The successive steps of liberation from damnation are circumstanced like the successive steps of regeneration, because regeneration is liberation from hell and introduction into heaven by the Lord; for the man who is being regenerated is first purified from falsities, then the truths of faith are implanted with him in the good of charity, and lastly this good itself is implanted, and when this is done the man has been regenerated, and is then in heaven with the Lord. Wherefore by “the three feasts in the year” was also signified the worship of the Lord and thanksgiving on account of regeneration.  As these feasts were instituted for the perpetual remembrance of these things, therefore it is said the persistent“ worship and thanksgiving, for the chief things of worship are to continually endure.  The things which continually endure are those which are not only inscribed on the memory, but also on the life itself, and they are then said to reign universally with the man (n. 5949, 6159, 6571, 8853-8858, 8865).

AC 9287. The feast of unleavened things shalt thou keep.  That this signifies worship and thanksgiving on account of purification from falsities, is evident from the signification of a ”feast,“ as being the worship of the Lord and thanksgiving on account of liberation from damnation (n. 9286); and from the signification of ”unleavened things,“ as being purification from falsities; for by what is fermented is signified falsity, and therefore by what is unfermented or unleavened is signified good purified from falsities (n. 2342, 8058). Concerning this feast, which was also called the ”passover,“ (n. 9292, 9294).

AC 9288. Seven days. That this signifies a holy state, is evident from the signification of ”seven,“ as being what is holy (n. 395, 433, 716, 881, 5265, 5268); and from the signification of ”days,“ as being states (n. 23, 487, 488, 493, 2788, 3462, 3785, 4850, 5672, 5962, 7680, 8426, 9213).

AC 9289. Thou shalt eat unleavened things.  That this signifies the appropriation of good purified from falsities, is evident from the signification of ”eating,“ as being appropriation (n. 3168, 3596, 4745); and from the signification of ”unleavened things,“ as being good purified from falsities (n. 9287).

AC 9290. As I commanded thee.  That this signifies in accordance with the laws of order, is evident from the signification of ”commanding,“ when by the Lord, as being the Divine truth proceeding from Him, for this contains and teaches the commandments of life and of worship.  This Divine truth is order itself in the heavens; and truths are the laws of this order (n. 1728, 1919, 2258, 2447, 5703, 7995, 8700, 8988). From this it is evident that by ”as I commanded thee“ is signified in accordance with the laws of order.

AC 9291. At the time appointed of the month Abib. That this signifies from the beginning of a new state, is evident from the signification of ”the month Abib,“ as being the beginning of a new state (n. 8053).

AC 9292. Because in it thou camest forth out of Egypt.  That this signifies liberation from infestation by falsities, is evident from what has been said and shown about the going forth of the sons of Israel out of Egypt, in (n. 7107, 7110, 7126, 7142, 7220, 7228, 7240, 7278, 7317, 8866, 9197), where it may be seen that by the sojourning of the sons of Israel in Egypt was signified the infestation by the infernals of the spiritual, that is, of those who were of the Lord‘s spiritual church, and their protection by the Lord; and that by their ”going forth out of Egypt“ was signified their liberation from that infestation; in commemoration of which was instituted the passover, which was the feast of unleavened things (n. 7093, 7867, 7995).

AC 9293. And My faces shall not be seen empty. That this signifies the reception of good by virtue of mercy, and thanksgiving, is evident from the signification of ”the faces of Jehovah,“ as being good, mercy, peace (n. 222, 223, 5585, 7599); and from the signification of ”not being seen empty,“ or without a gift, as being a testification on account of the reception of good, and, thanksgiving; for the gifts that were offered to Jehovah signified such things as are offered by man from the heart unto the Lord, and are accepted by the Lord. Gifts are like all man’s deeds, which in themselves are nothing but gestures, and regarded apart from the will are merely movements that are fashioned in various ways, and as it were jointed, not unlike the motions of a machine, and thus devoid of life.  But man‘s deeds regarded along with his will are not such motions, but are forms of the will shown before the eyes; for deeds are nothing else than testifications of such things as belong to the will; and they also have their soul or life from the will. And therefore the same can be said of deeds as of motions, namely, that there is nothing living in deeds except will, just as there is nothing living in motions except endeavor. That this is so, is also known to man; for he who is intelligent does not attend to a man’s deeds, but only to the will from which, by which, and on account of which, the deeds come forth. Nay, he who is wise scarcely sees the deeds, but only the nature and amount of the will in them.  The case is the same with gifts, in that it is the will in these which the Lord looks at; consequently by the gifts offered to Jehovah that is, to the Lord-are signified such things as are of the will, or of the heart. Man‘s will is what is called in the Word his ”heart.“ From all this it is also evident how it is to be understood that everyone will receive judgment in the other life according to his deeds or works (Matt. 16:27); namely, that it will be according to those things which are of the heart, and from this of the life.

[2] That such things are signified by the gifts offered to Jehovah, is plain from the Word, as in the following passages:--

Sacrifice and gift Thou hast not desired, burnt-offering and sacrifice for sin Thou hast not required. I have longed to do Thy will, O my God (Ps. 40:6, 8).

Jehovah your God, He is God of gods, and Lord of lords, who accepteth not faces, and taketh not a gift (Deut. 10:17).

If thou offer thy gift upon the altar, and with this doth remember that thy brother hath something against thee, leave there thy gift before the altar, and go away; first be reconciled to thy brother, and then come and offer thy gift (Matt. 5:23, 24).

From this it is evident that gifts offered to the Lord were testifications of such things as are offered by the heart, which are those of faith and of charity; being ”reconciled to a brother“ denotes charity toward the neighbor.

[3] Again:--

There came wise men from the East, and they offered to the newborn Lord gifts, gold, frankincense, and myrrh (Matt. 2:1, 11);

by ”gold, frankincense, and myrrh“ are signified all things of the good of love and of faith in the Lord; by ”gold“ those of the good of love; by ”frankincense“ those of the good of faith; and by ”myrrh“ those of both in things external. The reason why the wise men from the East offered these things, was that among some in the East there remained from ancient times the knowledge and wisdom of the men of old, which consisted in understanding and seeing heavenly and Divine things in those which are in the world and upon the earth.  For it was known to the ancients that all things correspond and are representative, and consequently have a signification; as is also evident from the most ancient books and monuments of the Gentiles. Consequently they knew that gold, frankincense, and myrrh signify the goods which are to be offered to God.  They also knew from their prophetic writings, which were of the Ancient Church (n. 2686), that the Lord was to come into the world, and that a star would then appear to them, of which star moreover Balaam, who also was one of the sons of the East, prophesied (Num. 24:17): (n. 3762); for a ”star“ signifies the knowledges of internal good and truth, which are from the Lord (n. 2495, 2849, 4697).

[4] In David:--

The kings of Tarshish and of the Isles shall bring a gift; the kings of Sheba and Seba shall bring a present; and all kings shall bow themselves; and all nations shall serve Him (Ps.  72:10, 11);

these things were said of the Lord; by ”bringing a gift,“ and ”bringing a present,“ is signified the good of love and of faith; for” Tarshish“ signifies the doctrinal things of love and of faith (n. 1156); ”Sheba and Seba“ signify the knowledges of good and truth (n. 1171, 3240); ”kings,“ the truths of the church (n. 1672, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148); and ”nations,“ the goods of the  church (n. 1159, 1258, 1260, 1416, 1849, 4574, 6005, 8771).  From this it is evident what is meant by ”all kings bowing themselves, and all nations serving Him.“

[5] In Isaiah:--

They shall declare My glory among the nations; then shall they bring all your brethren out of all nations for a gift to Jehovah, upon horses, upon chariot, and upon litters, and upon mules, and upon dromedaries, to the mountain of My holiness Jerusalem; as the sons of Israel bring a gift in a clean vessel into the house of Jehovah (Isa. 66:19, 20);

he who is unacquainted with the internal sense of the Word may believe that these things were said of the Jews, and that these would therefore be brought to Jerusalem by the nations; but it is the goods of love and of faith in the Lord that are thus prophetically described; and the things meant by ”a gift, horses, chariots, litters, mules, and dromedaries,“ upon which they were to be brought, are the intellectual, doctrinal, and memory things of truth and good, as is evident from the signification of horses, (n. 2760-2762, 3217, 5321, 6125, 6401, 6534, 8029, 8146, 8248); of chariots, (n. 5321, 5945, 8146, 8148, 8215); and of mules, (n. 2781).

[6] In Malachi:--

He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi, and purge them as gold and silver, that they may bring to Jehovah a gift in righteousness. Then shall the gift of Judah and of Jerusalem be sweet to Jehovah, as in the days of old, and as in former years (Mal. 3:3, 4);

as by ”a gift offered to Jehovah“ is signified the good of love and of faith, therefore it is said that ”they may bring to Jehovah a gift in righteousness,“ and that ”then it will be sweet to Jehovah“ ”purifying the sons of Levi, and purging them as gold and silver“ signifies the purification of good and truth from evils and falsities; ”the sons of Levi“ denote those who are in faith and charity, thus who are of the spiritual church (n. 3875, 4497, 4502, 4503); ”Judah“ denotes the good of celestial love, thus those who are in this good (n. 3654, 3881).

AC 9294. And the feast of the harvest of the firstfruits of thy works, which thou sowest in the field.  That this signifies the worship of the Lord and thanksgiving on account of the implantation of truth in good, is evident from the signification of ”a feast,“ as being the worship of the Lord and thanksgiving (n. 9286, 9287); from the signification of ”the harvest,“ as being the fructification of truth, and thus the implantation of it in good; from the signification of ”the first fruits,“ or the beginnings of the works, as being those things which are the last of instruction and the first of life; from the signification of ”sowing,“ as being instructing (n. 9272); and from the signification of ”the field,“ as being the church as to good, thus the good of the church (n. 2971, 3500, 3766, 7502, 9139, 9141).  From all which it is evident that by ”the feast of the harvest of the firstfruits of thy works which thou hast sown in the field,“ is signified the worship of the Lord and thanksgiving on account of the implantation of truth in good.

[2] That these things are signified by this feast, is evident from what was said above (n. 9286), namely, that three feasts were instituted on account of the liberation of man from damnation, thus on account of his regeneration; for by regeneration man is liberated from hell and introduced into heaven. And therefore the first feast, which was called ”the feast of unleavened things,“ signifies purification from falsities; consequently this second feast signifies the implantation of truth in good; and the third feast, the implantation of good. For during man’s regeneration he is first purified from the falsities which spring from the evil of the loves of self and of the world, which is effected by his receiving instruction concerning evil, hell, and damnation, and also concerning good, heaven, and eternal happiness; and by his thus suffering himself to be withheld from doing, willing, and thinking evils. When the soil has been thus prepared, then the truths of faith are sown, for before this they are not received.  But the truths which are sown must be implanted in good, because they have no soil anywhere else, nor can they strike root anywhere else. They are implanted in good when the man wills the truth, loves it, and does it.  This state of regeneration, or of liberation from damnation, is signified by this feast, which is called ”the feast of the harvest of the first fruits of thy works;“ for ”harvest“ signifies truths producing good.

[3] When truths have been implanted in good, the man is no longer led of the Lord by means of truths, but by means of good, which is effected when he wills good and does good from the affection of love, that is, from charity. This state of regeneration, or of liberation from damnation, is signified by the third feast, which is called ”the feast of ingathering.“

[4] These three feasts were also called ”the feast of the passover,“ ”the feast of weeks,“ and ”the feast of tabernacles“ (Exod. 34:18-23; Leviticus 23:1-44; Deut. 16:1-17). Similar things to those represented by these three feasts were represented by the bringing out of the sons of Israel from the land of Egypt, by their introduction into the land of Canaan, and by their dwelling there.  For by the bringing out of the sons of Israel from the land of Egypt the like was represented as by the first feast, which was called ”the passover.“ That this is so may be seen from what has been shown concerning the passover (n. 7093, 7867, 7995); for the bringing out of the sons of Israel, on account of which this feast was instituted, signified the liberation of those who were of the spiritual church from the falsities whereby they were infested (n. 7240, 7317, 9197).

[5] And by the introduction of the sons of Israel into the land of Canaan the like was represented as by this second feast, which was called ”the feast of the firstfruits of works,“ and also ”the feast of weeks,“ namely, the implantation of truth in good; for ”the land of Canaan“ denotes the church in respect to good, thus the good of the church (n. 1607, 3038, 3481, 3686, 3705, 4240, 4447, 4517, 5136, 6516); and abstractedly from persons ”the sons of Israel“ denote spiritual truths (n. 5414, 5879, 5951).

[6] The like was represented by the dwelling of the sons of Israel in the land of Canaan as by the third feast, which was called ”the feast of the ingathering of the fruits of the earth, and of the ingathering from the threshing-floor and the wine-press,“ called also ”the feast of tabernacles,“ namely, the implantation of good, and therefore life in heaven.  From all this it is now evident why the three feasts were instituted, namely, that it was for the sake of the bringing out from hell of the human race, that wishes to receive new life from the Lord, and their introduction into heaven.  This was effected by the Lord through His coming into the world.

AC 9295. That this second feast, which was called ”the feast of the harvest of the firstfruits of works,“ and also that ”of the firstfruits of wheat,“ likewise ”the feast of weeks,“ signifies the implantation of truth in good, is evident from its institution, concerning which in Moses:--Say unto the sons of Israel, When ye shall come into the land which I give unto you, and shall reap the harvest thereof, ye shall bring the first sheaf of the firstfruits of your harvest unto the priest; and he shall wave the sheaf before Jehovah, to be accepted for you; on the morrow after the sabbath the priest shall wave it. And in that day ye shall offer a he-lamb for a burnt-offering; also the meat-offering and the drink-offering.  But ye shall not eat bread, or parched ear, or green, until this selfsame day.  Then ye shall count unto you from the morrow after the sabbath, from the day in which ye brought the sheaf of the wave-offering, seven entire sabbaths shall there be even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new gift to Jehovah.  Ye shall offer out of your dwellings the bread of the wave-offering, it shall be baked leavened, as firstfruits to Jehovah. Ye shall offer besides the bread seven lambs, one young bullock, and two rams, for a burnt-offering, with their meat-offering, and their drink-offering (Lev. 23:10-18; Deut. 16:9-12).

[2] That each of these things has a signification cannot be known except from their internal sense.  In this sense the ”seeds which are sown in the field“ denote the truths of faith which are implanted in good; by ”the harvest“ is signified their coming to maturity when goods are produced; for ”wheat and barley‘, denote goods, and “the spike,” or “ear” in which they are denotes truths thus adjoined to goods; the “sheaf” denotes a series and collection of such things, for truths are arranged as it were into bundles; “waving” denotes vivification, for truths are not living in man until they are in good; the priest who waved the sheaf, that is, who vivified the goods of truth, represented the Lord, because everything of life is from Him; this being done “on the morrow after the sabbath” signified the holiness of the conjunction of good and truth; that before this they were not allowed to “eat bread, or the parched ear, or the green ear,” signified that the life of good and its appropriation are no sooner; “bread” denotes the good of love; the “parched ear,” the good of charity; the “green ear,” the good of truth; and “eating,” appropriation; that they were to “count seven sabbaths unto the feast,” which was made on the “fiftieth day” therefrom, signified the complete implantation of truth in good even to the beginning of a new state; the “leavened bread” which was then offered, signified good not yet fully purified; the “waving” of it signified its vivification; the burnt-offering of lambs, a young bullock, and rams, with the meat-offering and the drink-offering,“ signified the worship of the Lord according to the quality of that good.  These are the things which are signified by this feast and by the particulars of its celebration; from which it is evident that the second state of liberation from damnation, which is the state of the implantation of truth in good, was thereby signified.

[3] As this feast was called ”the feast of the firstfruits of the harvest“ it should be known what is signified in the Word by ”the harvest.“ The ”field“ in which is the harvest, in a broad sense signifies the whole human race, or the whole world; in a less broad sense it signifies the church; in a sense more restricted, the man of the church; and in a sense still more restricted, the good which is in the man of the church, for this receives the truths of faith, as a field receives seeds. From the signification of the ”field“ it is plain what is signified by the ”harvest,“ namely, that in the broadest sense it signifies the state of the whole human race in respect to the reception of good by means of truth; in a less broad sense, the state of the church in respect to the reception of the truths of faith in good; in a more restricted sense, the state of the man of the church in respect to this reception; and in a still more restricted sense, the state of good in respect to the reception of truth, thus the implantation of truth in good.

[4] From all this it can seen what is signified by ”the harvest“ in the following passages; as in Matthew:--

He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the evil one;   the enemy that soweth them is the devil; but the harvest is the consummation of the age; and the reapers are the angels (Matt. 13:37-39);

”the good seed“ denotes the truths of faith from the Lord; ”the Son of man denotes the Lord in respect to the truths of the church; “the world which is the field” denotes the whole human race; “the sons of the kingdom who are the seed” denote the truths of faith of the church; “the sons of the evil kingdom who are the tares” denote the falsities of faith of the church; “the devil who is the enemy and soweth them” denotes hell; “the consummation of the age which is the harvests denotes the last state of the church in respect to the reception of, the truths of faith in good; ”the angels who are the reapers“ denote truths from the Lord.  That such things are signified by the above words of the Lord, can be seen from their internal dense, as set forth in these explications From the above words it is also manifest in what manner the Lord spake when He was in the world, namely, by means of significatives to the end that the Word might be not only for the world, but also for heaven.

[5] In the Revelation:--

An angel came out from the temple crying with a great voice to him that sat on the cloud, Put forth thy sickle, and reap; because the hour is come for thee to reap; for the harvest of the earth is dried up. And he that sat on the cloud put forth his sickle into the earth; and the earth was reaped (Rev. 14:15, 16);

here also ”the harvest“ denotes the last state of the church in respect to the reception of the truths of faith in good.  In Joel:--

The priests, the ministers of Jehovah, have mourned; the field is laid waste, the land hath mourned because the grain hath been laid waste, the must is dried up, the oil languisheth. The husbandman are ashamed, the vine-dressers have howled over the wheat and over the barley; and because the harvest of the field hath perished (Joel 1:9-11);

the vastation of the church in respect to the truths of faith and the goods of charity is here described by such things as belong to the field, the vineyard, and the oliveyard; the church itself is ”the field;“ and its last state, which was called by the Lord ”the consummation of the age,“ is ”the harvest.“

[6] In the same:--

Put ye in the sickle, for the harvest is ripe; come, get you down, for the winepress is full, the vats overflow; for their wickedness is great (Joel 3:13);

here also by the harvest” is signified the consummation of the age, or the last state of the devastated church. In Jeremiah:--

Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest (Jer. 50:16).

The daughter of Babylon is like a threshing-floor; it is time to thresh her; yet a little while, and the time of harvest cometh (Jer. 51:33);

“the time of harvest” denotes the last state of the church.

[7] In Isaiah:--

Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth anyone enter; the inhabitants of the isle are silent; the merchants of Zidon that pass over the sea have replenished thee; and through many waters the seed of Shihor, the harvest of the Nile, was her increase; that she should be the mart of nations (Isa. 23:1-3);

the holy things of the church which are here described cannot he known to anyone except from the internal sense. Everyone knows that the holy things of heaven and of the church are everywhere in the Word, and that from this the Word is holy. In the sense of the letter the subject here treated of is the merchandise of Tyre and Zidon, which apart from the interior holy sense are not holy.  But what they signify in this sense is clear when they are unfolded. “The ships of Tarshish” denote the doctrinal things of truth and good; “Tyre and Zidon” denote the knowledges of good and truth; there being “no house, nor anyone entering in,” denotes that there is no longer any good in which truth can be implanted; “the inhabitants of the isle who are silent” denote more remote goods; “the seed of Shihor” denotes memory-truth; “the harvest of the Nile her increase” denotes the derivative good outside the church.

AC 9296. And the feast of ingathering, in the going out of the year, when thou gatherest in thy works out of the field. That this signifies worship from a grateful mind on account of the implantation of good therefrom, thus on account of regeneration and complete liberation from damnation, is evident from the signification of “a feast,” as being the worship of the Lord and thanksgiving (n. 9286, 9287, 9294), thus worship from a grateful mind; from the signification of “ingathering,” when said of the implantation of truth in good, as being the implantation of good itself; from the signification of “the going out of the year,” as being the end of the works; and from the signification of “when thou gatherest in thy works out of the field,” as being the enjoyment and use of all things that have been implanted in good.  For, by “the works” are signified not only the things of the field, but also those of the vineyard and the oliveyard, consequently those of the fruit of the earth; as is evident from the description of this feast in Moses:--

Thou shalt make for thee the feast of tabernacles seven days, after thou hast gathered in from thy threshing-floor and from thy winepress.  And Jehovah thy God shall bless thee in all thy produce, and in every work of thy hands (Deut. 16:13, 15).

On the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep the feast of Jehovah seven days (Lev. 23:39).

[2] As by this feast is signified the worship of the Lord from a grateful mind on account of the implantation of good, and thus on account of complete liberation from damnation, it shall first be explained what the implantation of good is.  It has already been everywhere shown that man has two faculties of life, namely, the understanding and the will; and that the understanding is allotted to the reception of truth, and the will to the reception of good; for there are two things to which all things in the universe, both in heaven and in the world, bear relation namely, truth and good.  From this it is also evident that these two make the life of man, and that the truth of faith and the good of charity make his new life, and that unless both of these have been implanted in man he has no new life.  In what way the truth which is of faith is sown and implanted in  man, is known in the church; but it is not as yet so well known in what way the good which is of charity is implanted.  When he is a little child, man receives good from the Lord, and this good is the good of innocence, such as little children have. This good makes the beginning of the new will in man, and in the succeeding age it grows in accordance with his life of innocence with his companions and in accordance with his life of goodness and obedience toward his parents and masters, but still more with those who afterward suffer themselves to be regenerated.  This the Lord foresees, and provides according to the state of life that follows; for in every present moment the Lord foresees evil, and provides good; and this He does from the first thread of life even to eternity.  Afterward, when the man grows up and begins to think from himself, so far as he is then carried away by the delights of the loves of self and of the world, so far this new willing, or beginning of a new will, is closed; and so far as he is not carried away by these delights, so far it is opened, and is also perfected.

[3] But how it is perfected by the implantation of truth, shall now be told.  This new will, which is from the good of innocence, is the dwelling place through which the Lord enters into man and excites him to will what is good, and from willing to do it. This influx works in the man in proportion as he desists from evils.  From this he has the faculty of knowing, of perceiving, reflecting upon, and understanding moral and civil truths and goods in accordance with the delight of use.  Afterward the Lord flows in through this good into the truths of doctrine of the church with the man, and calls forth from the memory such as are of service to the use of life, and implants these in the good, and so perfects the good.  It is from this that the good with a man is wholly in accordance with the use of life.  If the use of life is for the neighbor (that is, for the good of our fellow citizen, of our country, of the church, of heaven), and for the Lord, then this good is the good of charity.  But if the use of life is only for self and the world, then this beginning of the new will is closed, and beneath it is formed a will from the evils of the loves of self and of the world, and from this an understanding is formed of falsities.  This latter will is closed above and open beneath, that is, closed to heaven and open to the world.  From all this it is evident how truths are planted in good, and form it; and also that when a man is good he is in heaven with the Lord; for as before said, the new will, in which is the good of charity, is the dwelling place of the Lord, and consequently is heaven in man; and the new understanding thence derived is as it were the tabernacle through which He comes in and goes out.

[4]  Such our the things in general and in particular that were represented by the feast, which was called “the feast of the ingathering of the fruits of the earth,” and “the feast of tabernacles.” That this is the case, is evident from the institution of this feast, of which in Moses:--

On the fifteenth day of the seventh month, when ye have gathered in the fruit of the earth, ye shall keep the feast of Jehovah seven days; on the first day is a sabbath, and on the eighth day a sabbath.  And ye shall take you on the first day the fruit of the tree of honor, branches of palm trees, and a bough of the dense tree, and willows of the torrent; and ye shall be glad before Jehovah your God seven days. All the homeborn of Israel shall dwell in tabernacles, that your generations may know that I made the sons of Israel to dwell in tabernacles when I led them forth out of the land of Egypt. (Lev. 23:39-43).

Thou shalt make for thee the feast of tabernacles seven days, after thou hast gathered in from thy threshing-floor and from thy winepress; thou shalt be glad in that feast, thou, and thy sons, and thy daughter, and thy manservant, and thy maidservant, and the Levite, and the sojourner, and the orphan, and the widow, that are within thy gates. Thou shalt be wholly glad (Deut. 16:13-15).

[5] That a state of good implanted by means of truth by the Lord, thus a state of heaven in man, was represented by this feast, is plain from the internal sense of all the things here mentioned.  For in this sense by “the fifteenth day of the seventh month” is signified the end of a former state and the beginning of a new state (that “fifteenth” has this signification, (n. 8400); as also “seventh,” (n. 728, 6508, 8976, 9228); by “the fruit of the earth which had been gathered in” is signified the good of charity (n. 43, 55, 913, 983, 2846, 2847, 3146, 7690, 7692).  The like is signified by “the gathering in from the threshing-floor denotes the good of truth (n. 5295, 5410); the wine of the winepress denotes truth from good (n. 6377); and the oil which is also of the press denotes the good from which is truth (n. 886, 3728, 4582, 4638).  By ”a sabbath on the first day, and a sabbath on the eighth day“ is signified the conjunction of truth with good, and reciprocally of good with truth (that ”the sabbath“ denotes the conjunction of truth and good, see (n. 8495, 8510, 8890, 8893, 9274); that the eighth day was also called ”a sabbath“ is because by ”the eighth“ was signified the beginning of a new state (n. 2044, 8400).

[6] By ”the fruit of the tree of honor,“ which they were to take on the first day, was signified festivity and joy on account of good implanted, wherefore the words follow, ”that ye may be glad before Jehovah;“ by ”the branches of palm-trees“ are signified the internal truths of this good (n. 8369); by ”the bough of the dense (or interwoven) tree“ are signified the external truths of good, that is, memory-knowledges (n. 2831, 8133); and by ”the willows of the torrent,“ truths still more external, which are those of the bodily senses.  By ”the tabernacles in which they were to dwell seven days“ is signified the holiness of love from the Lord and reciprocally to the Lord (n. 414, 1102, 2145, 2152, 3312, 3391, 4391, 4599); and that it denotes the holiness of union, (n. 8666).  By ”the homeborn of Israel“ are signified those who are in the good of charity, thus abstractedly this good (n. 3654, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 6426, 7957); by the ”gladness“ of all then was signified joy such as those have who are in good from the Lord, thus such as those have who are in heaven; for he who is in the good of charity from the Lord is in heaven with the Lord.  These are the things for the sake of which this feast was instituted.

AC 9297. Three times in the year shall every male of thine appear before the faces of the Lord Jehovah. That this signifies the continual appearance and presence of the Lord, therefore also His appearance and presence in the truths of faith, is evident from the signification of ”three times in the year,“ as being what is complete and continual (n. 4495, 9198); from the signification of ”to be seen,“ as being appearance and presence (n. 4198, 5975, 6893); from the signification of ”a male,“ as being the truth of faith (n. 2046, 7838); and from the signification of ”the faces,“ when said of Jehovah, that is, of the Lord, as being the Divine good of the Divine love, or mercy (n. 222, 223, 5585, 7599); and as the Divine good of the Divine love is Jehovah Himself, that is, the Lord, therefore by ”appearing before the faces of the Lord Jehovah“ the same is signified as by being seen by the Lord. Moreover it is the Lord who sees man, and makes Himself present with him, and gives to the man to see Him.  Thus man does not see the Lord from himself, but from the Lord with himself.

[2] How it is to be understood that there is also a continual appearance and presence of the Lord in the truths of faith, shall be briefly told.  The presence of the Lord with a man is in the good in him, because good makes his life; but not truth, except in so far as it is from good.  From this it is that (n. 9296) the dwelling place of the Lord with a man is in the good of innocence; and therefore when a man has been regenerated, the Lord is present with him not only in good, but also in truths which are from good; from the truths then have life from good, and are the good in a form, by means of which the quality of the good can be perceived.  These are the truths that make the new understanding of the man, which makes a one with his new will.  For, as before said, all things bear relation to truth and to good, and the understanding of man is allotted to truths, but the will to the good from which are the truths.  From this it is evident how it is to be understood that the appearance and presence of the Lord are then also in the truths of faith.  These are the things which are signified by ”three times in the year shall every male appear before the faces of the Lord Jehovah.“  It is said that ”the male“ shall appear, because by a ”male“ is signified the truth of faith; and therefore it is said ”before the faces of the Lord Jehovah,“ for the reason that by ”Jehovah“ is signified the Divine being, and by ”Lord“ the Divine coming-forth from being; consequently the being in man is good, and the coming-forth from this truth.

[3] It is said in the church that faith is from the Lord; but be it known that the faith which is from charity is from the Lord, but not the faith which is separate from charity; for this latter faith is from man’s own, and is called ”persuasive faith“ (n. 9363-9369). A man is able to know whether the faith in him is from the Lord or from himself: one who is affected by truths merely for the sake of a reputation for learning, in order that he may gain honors and wealth, and not for the sake of the good use of life, is in persuasive faith, which is from himself, and not from the Lord.

[4] In the truth of faith there are theoretical matters and practical ones; and he who regards the theoretical for the sake of the practical, and who sees the former in the latter, and who thus from both conjoined regards the good use of life, and is affected by both for the sake of this end, is in faith from the Lord. The reason is that the use of life, being the end, with him is good, and all things are formed according to the use of life; and the truths of faith are that by which the formation is effected. That this is so, is very manifest from those who are in the other life. All there, without exception, are reduced to the state of their good, or to the state of their evil, and thus to the use of their life, which had been their end, that is, which they had loved above all things, and which consequently had been the very delight of their life. All are reduced to this.  The truths or falsities which had made a one with this use, remain, and more besides are adopted which conjoin themselves with the former, and complete the use, and cause the use to appear in its own real form. From this it is that spirits and angels are forms of their use; evil spirits forms of evil use, and these are in hell; good spirits or angels forms of good use, and these are in heaven. From this also it is that the quality of spirits is known the moment they are present; their truths of faith are known from their faces and the beauty of these in respect to their form; and the good itself, which is the use, from the fire of love therein which gives life to the beauty; and also from the sphere which surges from them. From all this it is again evident what is the presence of the Lord in the truths of faith.

AC 9298. Thou shalt not sacrifice the blood of My sacrifice upon what is fermented. That this signifies that the worship of the Lord from the truths of the church must not he commingled with falsities from evil, is evident from the signification of ”sacrificing“ and of ”a sacrifice,“ as being the worship of the Lord (n. 922, 923, 2180, 2805, 2807, 2830, 3519, 6905, 8680, 8936); from the signification of ”what is fermented,“ as being what is falsified, and falsity from evil (n. 2342, 7906, 8051, 8058); and from the signification of ”blood,“ as being truth from good, thus the truth of the church (n. 4735, 6978, 7317, 7326, 7846, 7850, 7877, 9127). From this it is evident that by ”thou shalt not sacrifice the blood of My sacrifice upon what is frequented,“ is signified that the worship of the Lord from the truths of the church must not be commingled with falsities from evil. What falsity from evil is, and what falsity not from evil, (n. 1679, 2408, 4729, 6359, 7272, 8298, 9258).

[2] That truths from good, which are the truths of the church, must not be commingled with falsities from evil, is because they do not at all agree together; for they are opposites, and cause a conflict, whereby either the good will perish, or the evil will be dissipated; for good is from heaven, that is, through heaven from the Lord; and evil is from hell.  There are indeed truths with the evil, and also falsities with the good; but the truths with the evil are not commingled with falsities from evil in them so long as they are merely in the memory and serve as means for evil, for so long they are without life.  But if the truths are falsified so as to favor evil, which is done by a wrong interpretation, they then are commingled, whence is profanation of truth. The nature of this profanation may be seen above, (n. 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 4289, 4601, 6348, 6959, 6960, 6963, 6971, 8394, 8943, 9188).

[3] That it was forbidden to sacrifice upon what was fermented is evident from the following law concerning the meat-offering which was offered upon the altar together with the sacrifice, of which in Moses:--

No meat-offering which ye shall bring to Jehovah shall be made fermented; and there shall be no ferment, nor any honey, of which ye shall burn an offering made by fire to Jehovah (Lev.  2:2).

From all this it is evident that the profanation of truth is signified by this law, and therefore it is said, ”the blood of the sacrifice,“ and not ”the sacrifice,“ because ”blood“ denotes truth from good.

AC 9299. And the fat of My feast shalt not remain overnight until the morning.  That this signifies the good of worship not from the man‘s own, but from the Lord, always new, is evident from the signification of ”remaining overnight,“ as being that which is from man’s own, for by ”night“ in the Word is signified what is evil and false (n. 221, 709, 6000, 7776, 7851, 7870, 7947), thus also man‘s own, because this is nothing but evil and falsity (n. 210, 215, 694, 874-876, 987, 1023, 1044, 4318, 5660, 5786, 8480); from the signification of ”fat,“ or ”fatness,“ as being the good of love (n. 353, 5943), here the good of love in worship, because it is said ”the fat of the feast,“ and ”a feast“ denotes worship (n. 9286, 9287, 9294); and from the signification of ”the morning,“ as being the Lord and His coming, as can be seen from what has been shown above concerning the morning (n. 2405, 2780, 5962, 8426, 8427, 8812); consequently here, where the subject treated of is the good of worship that is not from man’s own, by ”the morning“ is signified such good from the Lord always new.

AC 9300. The first of the firstfruits of thy ground thou shalt bring into the house of Jehovah thy God.  That this signifies that all truths of good and goods of truth are holy, because they are from the Lord alone, is evident from the signification of ”the firstfruits of the ground,“ as being that the goods and truths of the church are to be ascribed to the Lord alone. That ”the firstfruits“ denote these, (n. 9223); and that ”the ground“ denotes the church, (n. 566, 1068).  It is said ”the first of the firstfruits,“ because this ascription must be the foremost thing; for goods and truths have their life from the Lord, and they have life from the Lord when they are ascribed to Him.  And from the signification of ”bringing into the house of God,“ as being to ascribe to the Lord, that they may be holy. That ”the house of God“ denotes the Lord, (n. 3720); and that everything holy is from the Lord, (n. 9229). From all of which it is evident that by ”the first of the first fruits of thy ground thou shalt bring into the house of Jehovah thy God“ is signified that all truths of good and goods of truth are holy, because they are from the Lord alone.

[2] They are called ”truths of good“ and ”goods of truth,“ because with the man who is being regenerated, and still more so with him when he has been regenerated, truths are of good, and goods are of truth; for truths make the life of the understanding, and good makes the life of the will. Moreover with the, regenerate man the understanding and the will make one mind, and communicate reciprocally, the truths which are of the understanding with the good which is of the will, and the good which is of the will with the truths which are of the understanding.  They flow into each other scarcely otherwise than as the blood flows from the heart into the lungs, and thence back again into the heart; and then from the left ventricle of the heart into the arteries, and from these through the veins back again into the heart.  such an idea may be formed about the reciprocal action of good and truth in man from his understanding into his will, and from his will into his understanding.  That an idea about the reciprocal action of the truth of faith and the good of charity in the understanding and the will, may be obtained in especial from the lungs and the heart, is because the lungs correspond to the truths which are of faith, and the heart to the good which is of love (n. 3635, 3883-3896). Hence also it is that by the ”heart“ in the Word is signified the life of the will, and by the ”soul“ the life of faith (n. 9050).

[3] That from these an idea can be formed about the truths which are of the understanding and the good which is of the will, is because all things that belong to faith and love carry with them an idea from such things as the man knows, for without an idea from what he knows and feels in himself a man cannot think; and a man thinks rightly even about the things of faith and love, when he thinks of them from correspondences, for correspondences are natural truths, in which as in mirrors, spiritual truths are represented.  Wherefore, so far as the ideas of thought concerning things spiritual are formed independently of correspondences, so far they are formed either from the fallacies of the senses, or from what is inconsistent with such things.  The kind of ideas a man has about what belongs to faith and love, is very manifest in the other life, for there ideas are clearly perceived.

[4] The statement that the truths of faith bear relation to man‘s understanding, and the good of charity to his will, may seem not consistent to those who say and confirm themselves in the idea that the things of faith are simply to be believed, because the natural man and his understanding do not apprehend anything of this kind, and because faith is not from man, but from the Lord. Nevertheless the same persons acknowledge and believe that a man is enlightened in truths and enkindled with good when he reads the Word, and that when he is enlightened he perceives what is true and what is not true; and they also call those men enlightened who excel others in discovering truths from the Word; which shows that those who are enlightened see and perceive within themselves whether a thing is true, or is not true. That which is then inwardly enlightened is their understanding, and that which is then inwardly enkindled is their will. But if it is genuine truth of faith in which they are enlightened, and if it is genuine good of charity with which they are enkindled, then it is the understanding of the internal man that is enlightened; and the will of the internal man that is enkindled. The case is very different with those who have not the genuine truth of faith, and the genuine good of charity.

[5] They who are in truth and good not genuine, and even they who are in falsities and evils, can indeed confirm the truths of the church, but they cannot see and perceive from within whether they are truths. Hence it is that most persons remain in the doctrinal things of the church in which they were born, and merely confirm these; and they would have confirmed themselves in the greatest heresies, such as Socinianism and Judaism, if they had been born of such parents. From all this it is evident that the understanding is enlightened with those who are in the affection of truth from good, but not with those who are in the affection of truth from evil. With those who are in the affection of truth from good the understanding of the internal man is enlightened, and the will of the internal man is enkindled; but with those who in the affection of truth from evil the understanding of the internal man is not enlightened, neither is the will of the internal man enkindled, for the reason that they are natural men, and therefore insist that the natural man cannot apprehend the things of faith.

[6] That with those who are in the affection of truth from good, and who consequently are interior and spiritual men, it is the understanding which is enlightened in the truths of faith, and that it is the will which is enkindled with the good of charity, is very manifest from the same persons in the other life. There they are in the understanding of all things of faith, and in the will of all things of charity, and this they also clearly perceive. Consequently they possess intelligence and wisdom unspeakable, for after putting off the body they are in that interior understanding which was enlightened in the world, and in that interior will which was there enkindled. But at that time they were not able to perceive in what manner they were enlightened and enkindled, because they then thought in the body, and from such things as belong to the world.  From all this it is now evident that the truths of faith make the life of the understanding, and the good of charity the life of the will; consequently that the understanding must needs he present in the things of faith, and the will in those of charity; or what is the same, that it is into these two faculties that the faith and charity from the Lord flow, and that these are received according to the state of these faculties, thus that the dwelling place of the Lord in man is nowhere else.

[7] From what has been said about the internal and the external man (n. 6057, 9279), an idea can he formed further, that the internal man is formed according to the image of heaven, and the external man according to the image of the world; and that those in whom the internal man has not been opened see nothing from heaven; and that what they see from the world about heaven is thick darkness; and that therefore they can have no spiritual idea about what belongs to faith and charity. Hence also it is that they cannot even apprehend what Christian good or charity is; insomuch that they quite think that the life of heaven consists solely in the truths which they call matters of faith; and also that the life of heaven is possible with all men whatever who have the confidence of faith, even though they have not the life of faith.

[8] How blind such people are in respect to the life of faith, which is charity, is very evident from the fact that they pay no attention whatever to the thousands of things the Lord Himself taught about the good of life; and that when they read the Word they at once cast these things behind faith’s back, and thus hide them from themselves and from others.  Hence also it is that they cast out from the doctrine of the church everything that belongs to good--that is, to charity and its works--into a lower doctrine, which they call moral theology, and which they regard as natural and not spiritual; when yet after death the life of charity remains, and only so much of faith as is in agreement with this life; that is to say, there remains only so much of thought about the truths of faith as there is of the will of good according to these truths.  That those who are in faith from good are able to confirm themselves therein by all knowledges of whatever kind, and thereby strengthen their faith, (n. 2454, 2568, 2588, 4156, 4293, 4760, 5201, 6047, 8629).

AC 9301. Thou shalt not boil a kid in its mother‘s milk. That this signifies that the good of innocence of the after state must not be conjoined with the truth of innocence of the former state, is evident from the signification of ”to boil,“ as being to conjoin (n. 8496); from the signification of ”a kid,“ as being the good of innocence (n. 3519, 4871); and from the signification of ”milk,“ as being the truth of innocence (n. 2184, 3183); thus the ”mother’s milk“ denotes the truth of the first innocence From all this it is evident that by ”thou shalt not boil a kid in its mother‘s milk“ is signified that the good of innocence of the after state must not be conjoined with the truth of innocence of the former state. This is the heavenly secret from which this law emanates; for all the laws and judgments and statutes that were given to the sons of Israel, contain secrets of heaven, to which they also correspond.  But how this secret is to be understood, namely, that the good of innocence of the after state must not he conjoined with the truth of innocence of the former state, shall be briefly stated.  The innocence of the former state is the innocence of infants and children; and the innocence of the after state is the innocence of adults and the aged who are in the good of love to the Lord.  The innocence of infants and children is external, and dwells in dense ignorance; but the innocence of the aged is internal, and dwells in wisdom. Concerning the difference between these two, (n. 2305, 2306, 3183, 3994, 4797)

[2] The innocence that dwells in wisdom consists in the man’s knowing, acknowledging, and believing that he can understand nothing and will nothing from himself, and consequently in his not wishing to understand and will anything from himself, but only from the Lord; and also that whatever he supposes that he understands from himself is falsity; and whatever he supposes that he wills from himself is evil.  This state of life is the state of innocence of the after state, in which are all who are in the third heaven, which is called ”the heaven of innocence.“ Hence it is that such are in wisdom, because all they understand and will is from the Lord But the innocence which dwells in ignorance, such as exists with infants and children, consists in believing that all they know and think, and also all they will is in themselves;and that all they speak and do from this thought and will is from themselves. That these are fallacies, they do not apprehend The truths belonging to this innocence are for the most part founded upon the fallacies of the external senses; and these fallacies must be shaken off as the man advances toward wisdom. From these few words it can be seen that the good of innocence of the after state mast not be conjoined with the truth of innocence of the former state.

AC 9302. Verses 20-30 Behold I send an angel before thee, to guard thee in the way, and to bring thee to the place which I have prepared. Take heed of his face, and hear his voice, lest thou provoke him; for he will not endure your transgression, because My name is in the midst of him. For if hearing thou shalt hear his voice, and do all that I speak, I will act as an enemy against thine enemies, and I will act as an adversary against thine adversaries. When Mine angel shall go before thee, and shall bring thee unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite; and I shall cut him off; thou shalt not bow down thyself to their gods, and shalt not serve them, and shalt not do after their works; for destroying thou shalt destroy them, and breaking shalt break in pieces their statues. And ye shall serve Jehovah your God, and He shall bless thy bread, and thy waters; and I will take away disease from the midst of thee. There shall not be one miscarrying, or barren, in thy land: the number of thy days I will fulfill. I will send My terror before thee, and I will trouble all the people to whom thou shalt come, and I will give to thee the neck of all thine enemies. And I will send the hornet before thee, and it shall drive out the Hivite, the Canaanite, and the Hittite, from before thee. I will not drive him out from before thee in one year; lest perchance the land be desolate, and the wild beast of the field be multiplied upon thee. By little and little I will drive him out from before thee, until thou be fruitful, and inherit the land. ”Behold I send an angel before thee,“ signifies the Lord as to the Divine Human; ”to guard thee in the way,“ signifies His providence and guard from the falsities of evil; ”and to bring thee to the place which I have prepared,“ signifies introduction by Him into heaven according to the good of life and of faith; ”take heed of his face,“ signifies holy fear; ”and hear his voice,“ signifies obedience to the commandments which are from Him; ”lest thou provoke him,“ signifies a turning away from Him through falsities from evil; for he will not endure your transgression,” signifies because these are opposed to truths from good; “because My name is in the midst of him,” signifies that from Him is all the good of love and truth of faith; “for if hearing thou shalt hear his voice,” signifies instruction in the commandments of faith, and reception; “and do all that I speak,” signifies compliance from faith and love; “I will act as an enemy against thine enemies,” signifies that the Lord will avert all falsities derived from evil; “and I will act as an adversary against thine adversaries,” signifies that He will avert all evils from which are falsities; “when thine angel shall go before thee,” signifies a life in accordance with the commandments of the Lord; “and shall bring thee unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite, and I shall cut him off,” signifies when the Lord has protected against the evils and falsities which infest the church, and has removed them; “thou shalt not bow down thyself to their gods,” signifies that falsities of evil are not to be worshiped; “and shalt not serve them,” signifies that neither are they to be obeyed; “and shalt not do after their works,” signifies that evils of life are not to be followed after; “for destroying thou shalt destroy them,” signifies that evils must be wholly removed; “and breaking shalt break in pieces their statues,” signifies in like manner the falsities of worship; “and ye shall serve jehovah your God,” signifies the worship of the Lord alone; “and He shall bless thy bread, and thy waters,” signifies the increase of the good of love and truth of faith; “and I will take away disease from the midst of thee,” signifies protection from falsifications of truth and adulterations of good; “there shall not be one miscarrying, or barren, in thy land,” signifies that goods and truths will proceed in their order in continual progression; “the number of thy days I will fulfil,” signifies even to a full state; “I will send My terror before thee,” signifies the terror felt by those who are in the evils of falsity on account of the truths of good; “and I will trouble all the people, ”signifies the dismay of all falsities; “to whom thou shalt come,” signifies at the presence of the Lord; “and I will give to thee the neck of all thine enemies,” signifies the flight and damnation of falsities; “and I will send the hornet before thee,” signifies the dread felt by those who are in falsities from evil; “and it shall drive out the Hivite, the Canaanite, and the Hittite, from before thee,” signifies the flight of the falsities that are from evils; “I will not drive him out from before thee in one year,” signifies no hasty flight or removal of them; “lest perchance the land be desolate,” signifies a deficiency in that case, and but little spiritual life; “and the wild heat of the field he multiplied upon thee,” signifies a flowing in of falsities from the delights of the loves of self and of the world; “by little and little I will drive him out from before thee,” signifies removal by degrees according to order; “until thou he fruitful,” signifies according to the increase of good; “and inherit the land,” signifies until in good, and thus regenerate.

AC 9303. Behold I send an angel before thee. That this signifies the Lord as to the Divine Human, is evident from the signification of “sending,” when said of the Lord, as being to proceed (n. 6831), here to cause to proceed; and from the signification of “an angel,” as being one who proceeds; for in the original tongue “angel” means one who is sent, which is the derivation of the word; and by “sent” is signified proceeding, as can be seen from the passages cited from the Word in (n. 6831). From this it is evident that by “the angel of Jehovah” is meant the Lord as to the Divine Human; for this proceeds from Jehovah as the Father.  Jehovah as the Father denote the Divine good of the Divine love, which is Being itself (n. 3704); and that which proceeds from the Father is the Divine truth from that Divine good, thus the Divine Coming-forth from the Divine Being.  This is here signified by the “angel.” In like manner in the following passages:--

The angel of His faces delivered them; in His love and in His pity He redeemed them; and He took them up, and carried them all the days of eternity (Isa. 63:9).

Behold the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant, whom ye desire (Mal.  3:1);

“to the Lord‘s temple” denotes to His Human. That this is His “temple,” the Lord Himself teaches (Matt. 26:61; John 2:19, 21, 22).

[2] It is said in the church that from the three who are called “Father, Son, and Holy Spirit,” there comes forth one Divine, which is also called “one God;” and that from the Father proceeds the Son, and from the Father through the Son proceeds the Holy Spirit; but what this proceeding or going forth means, is as yet unknown.  The ideas of the angels on this subject are quite different from those of the men of the church who have thought about it, for the reason that the ideas of the men of the church are founded upon three, but those of the angels upon one.  That the ideas of the men of the church are founded upon three, is because they distinguish the Divine into three persons, and attribute to each one special and particular offices.  Hence they can indeed say that God is one, but they cannot possibly think otherwise than that there are three, who, by a union which they call mystical, are one.  In this way they may indeed be able to think that there is one Divine, but not that there is one God; for in their thought the Father is God, the Son is God, and the Holy Spirit is God. One Divine is one by agreement and thus unanimity; but one God is absolutely one.

[3] The kind of idea or thought a man of the church has about the one God, is clearly manifest in the other life, for everyone carries with him the ideas of his thought.  The idea or thought of such people is that there are three gods; yet they dare not say “gods,” but “God.” A few also make one out of three by union; for they think in one way of the Father, in another way of the Son, and in another way of the Holy Spirit. From this has clearly appeared the nature of the faith the church has about the most essential thing of all, which is the Divine Itself; and as in the other life all are conjoined or separated by the thoughts which are of faith, and the affections which are of love, therefore those who have been born outside the church, and have believed in one God, flee from those who are within the church, saying of them that they do not believe in one God, but in three gods; and that those who do not believe in one God under a human form do not believe in any God, because their thought pours itself forth into the universe, without determination, and thus falls down into nature; which they thus acknowledge in the place of God. When asked what they mean by “proceeding,” in saying that the Son proceeds from the Father and that the Holy Spirit proceeds from the Father through the Son, they answer that “proceeding” is a term of union, and that it wraps up this mystery within it.  But their idea of thought about this, when examined, has been found to be that of a mere word, devoid of reality.

[4] But the ideas of the angels about the Divine, the Trinity, and Proceeding, are quite different from the ideas of the men of the church, for the reason, as said above, that the ideas of thought of the angels are founded upon one, whereas the ideas of thought of the men of the church are founded upon three.  The angels think (and what they think they believe) that there is one God, and that He is the Lord; that His Human is the Divine Itself in a form; and that the holy proceeding from Him is the Holy Spirit; thus that there is a Trinity, but still it is One.

[5] A notion of this is obtained from the idea that exists about the angels in heaven.  An angel appears there in the human form, but still there are three things in him that make a one.  There is his internal which does not appear before the eyes; there is the external which does appear; and there is the sphere of life of his affections and thoughts, which pours out from him to a distance (n. 1048, 1053, 1316, 1504-1519, 1695, 2489, 4464, 5179, 6206, 7454, 8063, 8630). These three make one angel.  But the angels are finite and created, whereas the Lord is infinite and uncreated.  And as no man, or even angel, can have any idea about the Infinite except from things finite, therefore such an example may be given in order to illustrate what the Trinity in One is; and that there is one God; and that He is the Lord, and no other. See further what has been shown on this subject in the passages cited at (n. 9194, 9199).

AC 9304. To guard thee in the way.  That this signifies His providence and guard from the falsities of evil, is evident from the signification of “guarding,” when said of the Lord, as being providence; for providence consists in providing and foreseeing, thus in leading to good and guarding from evil; because good is provided by the Lord, and evil is foreseen by Him (n. 6489); and because evil is foreseen, man is guarded from it, otherwise good cannot be provided. And from the signification of “the way,” as being truth (n. 627, 2333, 3477); here as being falsity, because it is said “to guard thee;” for be who leads in truth likewise guards from falsity, because falsity infests and attacks truth. That falsity of evil is meant, is because this falsity infests and attacks; but not the falsity which is not of evil, such as is with those who are in good of which falsity, and also of the falsity of evil, (n. 2243, 2408, 2863, 4736, 4822, 6359, 7272, 7437, 7574, 7577, 8051, 8137, 8149, 8298, 8311, 8318, 9258, 9298).

AC 9305. To bring thee to the place which I have prepared. That this signifies a bringing by Him into heaven according to the good of life and of faith, is evident from the signification of “bringing to the place,” that is, into the land of Canaan, as being to bring into heaven, for by “the land of Canaan” is signified the church, and also heaven (n. 1607, 3038, 3481, 3686, 3705, 4447, 5136, 6156); for by the bringing of the sons of Israel into that land was represented the bringing of the faithful into heaven; and from the signification of “preparing,” when said of heaven, which is signified by “the land of Canaan,” as being from mercy to bestow it upon those who are in the good of life and of faith; for heaven is said to be “prepared” for such; as in the following passages:--

Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world (Matt. 25:34).

To sit on My right hand and on My left hand is not Mine to give; but it is for those for whom it hath been prepared (Mark 10:40).

I go to prepare a place for you; and if I go to prepare a place for you, I will come again, and will take you unto Myself; that where I am, ye may be (John 14:2, 3).

For to prepare heaven is to prepare those who are to be brought into heaven, because heaven is given according to the preparation, that is, according to the reception of good.  For heaven is in the man; and there is a place for him in heaven according to the state of life and of faith in which he is; because place there corresponds to the state of life; and therefore also place appears in the other life according to the state of life, and in itself is the state (n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381).

AC 9306. Take heed of his face. That this signifies holy fear, is evident from the signification of “taking heed of the face,” when said of the Lord, who is here meant by “the angel,” as being to be afraid lest He be angry on account of evils, or lest He be provoked on account of transgressions; as follows.  To fear these things is holy fear (n. 2826, 3718, 3719, 5459, 5534, 7280, 7788, 8816, 8925). It is said “take heed of his face,” because by the “face” are signified the interior things that belong to the life, thus those of the thought and affection, and especially those of the faith and the love.  The reason is that the face has been formed according to the image of man’s interior things, in order that those which are of the internal man may appear in the external man; thus that those which are of the spiritual world may appear before the sight in the natural world, and so affect the neighbor. That the face exhibits in a visible form, or as it were in a mirror, the things which the man thinks and loves, is known. That such are the faces of the sincere, and especially of angels, (n. 1999, 2434, 3527, 3573, 4066, 4326, 4796-4799, 5102, 5695, 6604, 8248-8250). Wherefore in the original tongue “the face” is a general term employed to describe the affections which exist and appear in a man, such as gratitude, favor, benevolence, help, kindness; and also as unmercifulness, anger, revenge; consequently in that tongue “the face,” taken with what it is joined to, means “near to,” “with,” “before,” “for the sake of,” and also “against;” thus whatever is in one‘s self, from one’s self, for one‘s self, and against one’s self; for as before said, the face is the man himself, or that which is in the man and shows itself.

[2] From all this it can be known what is signified by the “face of Jehovah,” or by the “face of the angel” by whom is here signified the Lord as to His Divine Human; namely, the Divine good of the Divine love, and the Divine truth from this Divine good; for these are in Jehovah or the Lord, and they are from Him; nay, they are Himself (n. 222, 223, 5585). From this it is evident what is signified by the “faces of Jehovah” in the benediction:--

Jehovah make His faces to shine upon thee, and be merciful unto thee; Jehovah lift up His faces unto thee, and give thee peace (Num. 6:25, 26).

God be merciful unto us, and bless us, and cause His faces to shine upon us (Ps. 67:1).

In like manner in (Ps. 80:3, 7, 19; 119:135; Dan.  9:17.

[3] Hence it is that the Lord as to the Divine Human is called “the angel of the faces of Jehovah” in Isaiah:--

I will make mention of the mercies of Jehovah. He will recompense them according to His mercies, and according to the multitude of His mercies; and He became their Saviour; and the angel of His faces saved them, because of His love, and because of His pity (Isa. 63:7-9).

That the Lord as to the Divine Human is called “the angel of the faces of Jehovah” is because the Divine Human is the Divine Itself in face, that is, in form, as the Lord also teaches in John:--

If ye had known Me, ye had known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said, Show us the Father. Jesus said unto him, Am I so long time with you, and hast thou not known Me, Philip? He that hath seen Me hath seen the Father. I am in the Father, and the Father in Me.  Believe Me that I am in the Father, and the Father in Me (John 14:7-11).

[4] By “the face of Jehovah” or the Lord is also signified anger, vengeance, punishment, and evil, for the reason that from the common idea that all things are from God the simple believe that evil also is from Him, especially the evil of punishment; and therefore in accordance with this common idea, and also according to the appearance, anger, vengeance, punishment, and evil are attributed to Jehovah or the Lord; when yet these are not from the Lord, but from man on which subject (n. 1861, 2447, 5798, 6071, 6832, 6991, 6997, 7533, 7632, 7877, 7926, 8197, 8227, 8228, 8282, 8483, 8632, 8875, 9128).  Such is the signification here of “take heed of his face, provoke him not, for he will not endure your transgression.” And also in the following passages:--

Whosoever shall eat any blood, I will set My faces against the soul that eateth blood, and will cut him off from the midst of his people (Lev. 17:10).

I have set my faces against the city for evil, and not for good (Jer. 21:10).

The face of Jehovah is against them that do evil, to cut off the remembrance of them from the earth (Ps. 34:16).

AC 9307. And hear his voice.  That this signifies obedience to the commandments which are from Him, that is, from the Lord, is evident from the signification of “hearing,” as being obedience (n. 2542, 3869, 4652-4660, 7216, 8361); and from the signification of “the voice,” when said of the Lord, as being truths Divine (n. 7573, 8813), thus the commandments which are from the Lord.  Truths Divine, and the commandments which are from the Lord, are those which are in the Word. Hence also the Word, and doctrine from the Word, are “the voice of Jehovah” (n. 219, 220, 6971).

AC 9308. Lest thou provoke him.  That this signifies a turning away from Him through falsities from evil, is evident from the signification of “provoking,” or exciting anger, when said of the Lord, who is “the angel” here, as being a turning away through falsities from evil; for falsities from evil are turnings away from the Lord (n. 4997, 5746, 5841).

AC 9309. For he will not endure your transgression.  That this signifies because these are opposed to truths from good, is evident from the signification of “transgression,” as being that which is contrary to the truths of faith (n. 9156), thus opposed to truths from good, which are the truths of faith. That truths from good are the truths of faith is because faith is of good, insomuch that it is impossible except where there is good.  Therefore by “not enduring your transgression” is signified not enduring falsities from evil, because they are opposed to truths from good. (n. 9298). The like is also meant in David:--

Kiss the Son, lest He be angry, and ye perish in the way, because His anger will quickly burn. Blessed are all they that put their trust in Him (Ps. 2:12).

The Lord is here called “the Son” from the truth of faith which is from Him. That this is “the Son,” (n. 1729, 1733, 2159, 2803, 2813, 3704).

AC 9310. Because My name is in the midst of him.  That this signifies that from Him is all the good of love and truth of faith, is evident from the signification of the “name of Jehovah,” as being all in one complex by which God is worshiped (n. 2724, 3006), thus all the good of love and truth of faith (n. 6674); and from the signification of “in the midst of him,” as being what is in Him, thus also what is from Him; for the good of love is of such a nature that what is in it, is also from it in others, because it has the power of communicating itself. For it is a characteristic of love that it wishes everything of its own to be out of itself in others; and as this is effected from the Divine Itself through and out of its Divine Human, therefore also the Lord as to the Divine Human is called “the name of Jehovah” (n. 6887, 8274).

[2] He who does not know what “name” signifies in the internal sense, may suppose that where the “name of Jehovah,” and the “name of the Lord,” are mentioned in the Word, the name alone is meant; when yet all the good of love and all the truth of faith which are from the Lord are meant thereby; as in the following passages:--

If two of you shall agree in My name on earth as touching anything that they shall ask, it shall be done for them. Where two or three are gathered together in My name, there am I in the midst of them (Matt. 18:19, 20).

Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name‘s sake, shall receive a hundredfold, and shall inherit eternal life (Matt. 19:29).

As many as received Him, to them gave He power to be sons of God, even to them that believe in His name (John 1:12).

He that believeth not hath been judged already, because he hath not believed in the name of the only-begotten Son of God (John 3:18).

These things are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31).

In these passages, and in very many others, by “the name of the Lord” is signified all the good of love and truth of faith in the complex by which He is worshiped.

[3] Again:--

If ye abide in Me, and My words abide in you, ye shall ask whatsoever ye will, and it shall be done unto you. Whatsoever ye shall ask of the Father in My name, He will give it you (John 15:7, 16);

“to ask of the Father in My name” denotes to ask the Lord, as He Himself teaches in the same Evangelist:--

Whatsoever ye shall ask in My name, that will I do. If ye shall ask anything in My name, I will do it (John 14:13, 14);

“asking in the name of the Lord” denotes asking the Lord, because no one cometh unto the Father except through the Lord (John 14:6); and because the Lord as to the Divine Human is Jehovah or the Father in a visible form (n. 9303, 9306). Again:--

The sheep hear His voice, and He calleth His own sheep by name, and leadeth them out (John 10:3);

“the sheep” denote those who are in the good of charity and of faith; “to hear His voice” denotes to obey His commandments; “to call by name, and lead them out” denotes to bestow heaven according to the good of love and of faith; for “the name,”when applied to persons, denotes their quality as to love and faith (n. 144, 145, 1754, 1896, 3421).

AC 9311. For in hearing thou shalt hear his voice.  That this signifies instruction in the commandments of faith, and reception, is evident from the signification of “hearing,” as being to be instructed and to receive; and from the signification of “his voice,” as being the commandments of faith (n. 9307). “To hear,” in the Word, signifies not merely to hear in simplicity, but also to receive in the memory and to be instructed, likewise to receive in the understanding and to believe, and also to receive with obedience and to do.  That these things are signified by “hearing,” is because the speech which is heard presents itself before the internal sight, or understanding, and is thus inwardly received; and there, according to the cogency of the reasons given, or according to the powers of persuasion from some other source, what is heard is either retained, or believed, or obeyed. From this it is that in the spiritual world there is a correspondence of the ear and of hearing with such things (n. 4652-4660, 5017, 7216, 8361, 8990).

[2] That “to hear” denotes to receive in the memory and to be instructed, also to receive in the understanding and believe, likewise to receive in obedience and do, is plain also from the following passages.  In Matthew:--

I speak in parables; because seeing they see not, and hearing they hear not, neither do they understand; that in them may be fulfilled the prophecy of Isaiah, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive; the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest haply they should see with their eyes, and hear with their ears, and understand with their heart. Blessed are your eyes, for they see; and your ears, for they hear. Many prophets and righteous men have desired to see the things which ye see, but have not seen them; and to hear the things which ye hear, but have not heard them (Matt. 13:13-17);

“to hear” is here used in every sense; in that of being instructed; in that of believing; and in that of obeying.  “Hearing they hear not” denotes to be taught and yet not to believe; and also to be instructed and not to obey; “to have ears dull of hearing” denotes to refuse instruction, belief, and obedience; “the ears which are blessed because they hear” denote blessedness from the reception of the doctrine of faith concerning the Lord, and through the Word from the Lord.

[3] In John:--

He that entereth in by the door is the shepherd of the sheep. The sheep hear his voice.  Those who were before Me were thieves and robbers; but the sheep did not hear them. Other sheep I have which are not of this fold; them also I must bring, and they shall hear My voice; and there shall be one flock, and one shepherd. My sheep hear My voice, and I know them, and they follow Me (John 10:2, 3, 8, 16, 27);

“to hear the voice” denotes to be instructed in the commandments of faith, and to receive them with faith and obedience. The same is signified by what the Lord so often said:--

He that hath an ear to hear, let him hear (Matt. 11:15; 13:9, 43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35).

[4] Similar things are signified also in these passages:--

Behold a voice out of the cloud, saying, This is My beloved Son, hear ye Him (Matthew 17:5).

He that hath the bride is the bridegroom; but the friend of the bridegroom, who standeth and heareth him, rejoiceth with joy because of the bridegroom’s voice (John 3:29).

Verily I say unto you, The hour cometh when the dead shall hear the voice of the Son of God; and they that hear shall live (John 5:25);

“the dead” denote those who as yet have no spiritual life, by reason of ignorance of the truth of faith; “to hear the voice of the Son of God” denotes to be instructed in the truths of faith, and to obey them; “to live” denotes to be endowed with spiritual life through these truths.

[5] Again:--

He that is of God heareth the words of God: for this cause ye hear not, because ye are not of God (John 8:47).

Jesus said, Everyone that is of the truth heareth My voice (John 11:37).

Abraham said to the rich man, They have Moses and the prophets; let them hear them (Luke 16:29).

They said of Jesus, He hath done all things well, for He maketh the deaf to hear, and the dumb to speak (Mark 7:37);

“the deaf” denote those who do not know the truths of faith, and therefore cannot live according to them (n. 6989); “to hear” denotes to be instructed, to receive, and to obey.  In John:--

When the Holy Spirit is come, He shall lead you into all truth.  He shall not speak from Himself; but what things soever He shall hear, these shall He speak.  He shall take of Mine (John 16:13, 14);

“what things soever he shall hear” denotes whatsoever he shall receive from the Lord. Again:--

Everyone who heareth My words, and doeth them, I will liken him to a prudent man; but everyone that heareth these words of Mine, and doeth them not, shall be likened to a foolish man (Matt. 7:24, 26).

Everyone that cometh unto Me, and heareth My sayings, and doeth them, I will show you to whom he is like (Luke 6:47).

“To hear His words,” or “sayings,” denotes to learn and know the commandments of faith which are from the Lord; “to do them” denotes to live according to them.

AC 9312. And do all that I speak.  That this signifies compliance from faith and love, is evident from the signification of “doing what I speak,” as being to live in accordance with what the Lord has taught in the Word; for the things Jehovah speaks are those which the Word teaches, thus which the Lord teaches, who is the Word (John 1:1, 2, 14).  To live according to these things is to comply with them from faith and love.  Compliance from faith and love is living compliance, because it has in it life from faith and love. The case with compliance is the same as with every deed of man.  In the deed of a man there is nothing living except love and faith.  All other things of life, have life from and according to these; for the life of love and faith is life from the Lord, who is life itself.  This life is the life of heaven, and of all who become angels.  It is the same with compliance.

AC 9313. I will act as an enemy against thine enemies. That this signifies that the Lord will avert all falsities derived from evil, is evident from the signification of “acting as an enemy,” when said of Jehovah or the Lord, as being to avert; and from the signification of “thine enemies,” as being falsities derived from evil, for in the spiritual sense these are “enemies,” because they continually infest, attack, and endeavor to destroy truths derived from good; for they are opposites.  That “to act as an enemy,” when said of Jehovah or the Lord, denotes to avert, namely, falsities derived from evil, is because the Lord never acts as an enemy; for He is mercy itself and good itself; and into mercy itself and into good itself enmity cannot enter, not even against falsity and evil.  But falsity and evil act with enmity against good and truth; that is, those who are in falsity and evil are against those who are in truth and good; and it is because the former destroy themselves when they attempt to destroy the latter, that it appears as if the Lord acts as an enemy, when yet He only sets His own in safety. From this it is plain how it is to be understood that by “acting as an enemy,” when said of the Lord, is signified to avert falsities derived from evil. As further regards this secret, (n. 4299, 7643, 7679, 7710, 7926, 7989, 8137, 8146, 8197, 8265, 8946).

AC 9314. And I will act as an adversary against thine adversaries.  That this signifies that He will avert all evils from which are falsities, is evident from the signification of “acting as an adversary,” when said of Jehovah or the Lord, as being to avert (n. 9313); and from the signification of “adversaries,” as being the evils from which are falsities, because in the spiritual sense these evils are adversaries against the goods from which are truths. That by “adversaries” are signified the evils from which are falsities, is because by “enemies” are signified falsities derived from evil.  For wherever falsity is treated of in the Word, evil is also treated of, just as when truth is treated of, good also is treated of (n. 683, 793, 801, 2173, 2516, 2712, 3132, 4138, 5138, 5502, 6343, 7945, 8339). From this it is plain that one thing is signified by “acting as an enemy against enemies,” and another by “acting as an adversary against adversaries;” and that this is not merely a repetition for the sake of emphasizing the matter.

AC 9315. When Mine angel shall go before thee.  That this signifies a life in accordance with the commandments of the Lord, is evident from the signification of “going before thee,” when said of the Lord, who is here the “angel of Jehovah,” as being to teach the commandments of faith and of life, thus also a life in accordance with these commandments. That “to go,” and “to journey,” denote to live, (n. 1293, 3335, 4882, 5493, 5605, 8417, 8420, 8557, 8559); and from the signification of “the angel of Jehovah,” as being the Lord as to the Divine Human (n. 9303, 9306).  That the Lord as to the Divine Human is meant by the “angel,” is because the many angels who appeared before the coming of the Lord into the world were Jehovah Himself in a human form, that is, in the form of an angel.  This is very evident from the fact that the angels who appeared were called “Jehovah,” as for instance those who appeared to Abraham and were called “Jehovah” (Gen. 18:1, 13, 14, 17, 20, 26, 33); also the angel who appeared to Gideon, of whom we read in Judges, and who also was called “Jehovah” (Judges 6:12, 14, 16, 22-24); besides others elsewhere.  Jehovah Himself in the human form, or what is the same, in the form of an angel, was the Lord.

[2] At that time His Divine Human appeared as an angel; of which the Lord Himself speaks in John:--

Jesus said, Abraham rejoiced to see My day; and he saw it, and was glad. Verily, verily, I say unto you, before Abraham was, I am (John 8:56, 58).

Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was (John 17:5).

That Jehovah could not appear in any other way, is evident also from the words of the Lord in John:--

Ye have not heard the voice of the Father at any time, nor seen His shape (John 5:37).

Not that any man hath seen the Father, save he who is with the Father, he hath seen the Father (John 6:46).

From these passages it may be known what is meant by the Lord from eternity.

[3] The reason why it pleased the Lord to be born a man, was that He might put on the Human actually, and make it Divine, in order to save the human race. Know therefore that the Lord is Jehovah Himself or the Father in a human form, which also the Lord Himself teaches in John:--

I and the Father are one (John 10:30).

Jesus said, From henceforth ye have known and have seen the Father; He that hath seen Me hath seen the Father. Believe Me that I am in the Father, and the Father in Me (John 14:7, 9, 11).

All things that are Mine are Thine, and all Thine are Mine (John 17:10).

[4] This great mystery is stated in John in these words:--

In the beginning was the Word, and the Word was with God, and God was the Word.  The same was in the beginning with God.  All thing were made by Him; and without Him was not anything made that was made.  And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only-begotten of the Father. No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:1-3, 14, 18);

“the Word” denotes the Divine truth which has been revealed to men; and because this could not be revealed except by Jehovah as a Man, that is, except by Jehovah in a human form, thus by the Lord, therefore it is said, “in the beginning was the Word, and the Word was with God, and God was the Word.” It is known in the church that by “the Word” is meant the Lord, because this is plainly said: “the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only-begotten of the Father.” That the Divine truth could not be revealed to men except by Jehovah in a human form, is also clearly stated: “no man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath set Him forth.”

[5] From all this it is evident that the Lord from eternity was Jehovah, or the Father, in a human form; but not yet in the flesh, for an angel has no “flesh.” And because Jehovah or the Father willed to put on the whole human, for the salvation of the human race, therefore He took on the flesh also.  Wherefore it is said “God was the Word, and the Word was made flesh.” And in Luke:--

Behold My hands and My feet, that it is I Myself; handle Me and see; for a spirit hath not flesh and bones, as ye see Me have (Luke 24:39);

by these words the Lord taught that He was no longer Jehovah under the form of an angel; but that He was Jehovah Man, which is also meant by these words of the Lord:--

I came out from the Father, and am come into the world; again I leave the world, and go unto the Father (John 16:28).

That the Lord when in the world made His Human Divine, (n. 1616, 1725, 1813, 1921, 2025, 2026, 2033, 2034, 2083, 2523, 2751, 2798, 3038, 3043, 3212, 3241, 3318, 3637, 3737, 4065, 4180, 4211, 4237, 4286, 4585, 4687, 4692, 4724, 4738, 4766, 5005, 5045, 5078, 5110, 5256, 6373, 6700, 6716, 6849, 6864, 6872, 7014, 7211, 7499, 8547, 8864, 8865, 8878); also that He expelled all the human that was from the mother, until at last He was not the son of Mary, (n. 2159, 2649, 2776, 4963, 5157); see especially (n. 3704, 4727, 9303, 9306), and what has been shown about these things in the passages cited in (n. 9194, 9199).

AC 9316. And shall bring thee unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite, and I shall cut him off. That this signifies when the Lord has protected against the evils and falsities which infest the church, and has removed them, is evident from the signification of the “angel” who shall bring unto the nations here named, as being the Lord (n. 9303, 9315); and from the signification of “the Amorite, the Hittite, the Perizzite, the Canaanite, the Hivite, and the Jebusite,” as being the evils and falsities which infest the church; but what evils and what falsities are specifically signified by each nation, may be seen above (n. 8054). For when the sons of Israel had been brought into the land of Canaan, a representative of the church and of heaven was instituted among them, and among the nations a representative of the evils and falsities which infest the church (n. 3686, 4447, 6306, 6516, 8054, 8317). And from the signification of “to cut off,” as being to protect, and thus to remove. That hell is removed solely by means of the protection of heaven by the Lord; that is, that solely by the protection of those who are in good and truth are those who are in evil and falsity removed, (n. 9313).

AC 9317. Thou shalt not bow down thyself to their gods.  That this signifies that falsities of evil are not to be worshiped, is evident from the signification of “bowing down one‘s self,” as being adoration and worship (n. 4689); and from the signification of the “gods of the nations,” as being the falsities of evil (n. 4544, 7873, 8867, 9283).  The falsities of evil are worshiped when worship is done according to a doctrine made up of falsified truths and adulterated goods.  This is done when rule and profit are regarded as ends, and truths from the Word as means.

AC 9318. And shalt not serve them.  That this signifies that neither are they to be obeyed, is evident from the signification of “serving,” as being obedience (n. 8987, 8991); and also worship (n. 7934, 8057).

AC 9319. And shalt not do after their works.  That this signifies that evils of life are not to be followed after, is evident from the signification here of “works,” as being evils of life. That “not to do after them” denotes not to follow or pursue them, is evident.

AC 9320. For destroying thou shalt destroy them. That this signifies that evils must be wholly removed, is evident from the signification of “destroying,” when said of the evils and falsities which are signified by the nations of the land of Canaan and by their gods, as being to remove.  That “to destroy” denotes to remove, is because those who are in good and truth never destroy those who are in evil and falsity, but only remove them; for the reason that they act from good, and not from evil; and good is from the Lord, who never destroys anyone. But those who are in evil and from it in falsity endeavor to destroy, and as far as they are able do destroy, those who are in good, for the reason that they act from evil.  But because they then run counter to the good which is from the Lord, thus counter to the Divine, they destroy themselves, that is, they cast themselves headlong into damnation and into hell. Such is the law of order, as may be seen above (n. 4299, 7643, 7679, 7710, 7926, 7989, 8137, 8146, 8265, 8945, 8946).

[2] That the Israelites and the Jews destroyed the nations of the land of Canaan, was because the former represented spiritual and heavenly things, and the nations infernal and diabolical things, which cannot possibly be together; for they are opposites. The reason why the Israelites were permitted to destroy the nations, was that there was no church among the Israelites, but only the representative of a church, and consequently the Lord was not present with them except representatively (n. 4307); for they were in external things without anything internal; that is, they were in a worship representative of good and truth, but not in good and truth.  Such people are permitted to destroy, to kill, to exterminate, and to devote to destruction; but this is not permitted to those who are in external things and at the same time in internal things, because these people must act from good, and good is from the Lord.

[3] That the Jews and Israelites were of such a character is openly declared by Moses:--

Speak not thou in thine heart, after that Jehovah thy God hath thrust the nations out from before thee, saying, For my righteousness Jehovah hath brought me in to possess this land.  Not for thy righteousness, and for the uprightness of thine heart; for thou art a stiffnecked people (Deut. 9:4-6).

They are a nation ruined in counsels, neither is there any understanding in them.  Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall; their clusters of bitterness; their wine is the poison of dragons, and the cruel gall of asps.  Is not this hidden away with Me, sealed up in My treasuries (Deut. 32:28, 32-34);

in the internal sense “a vine” signifies the church (n. 1069, 5113, 6375, 6376, 9277); “grapes,” and “clusters,” signify the internal and external goods of that church (n. 1071, 5117, 6378); and “wine” signifies the internal truth of that church (n. 1071, 1798, 6377).  From this it is plain what is signified by “their vine being of the vine of Sodom and of the fields of Gomorrah,” “their grapes, grapes of gall, and their clusters of bitterness,” and “their wine the poison of dragons and the cruel gall of asps.” That these things are known to Jehovah, that is, to the Lord, is signified by its being “hidden away with Him, and sealed up in His treasuries.”

[4] In John:--

Jesus said to the Jews, Ye are of your father the devil, and the desire of your father ye will to do.  He was a murderer from the beginning (John 8:44).

Consequently they are called “a depraved and adulterous generation” (Matt. 12:39); and also “an offspring of vipers” (Matt. 3:7; 12:34; 23:33; Luke 3:7).  That such was their nature was also described by the Lord in parables (Matt.  21:33-45; Mark 12:1-9; Luke 14:16-24; 20:9-19). That that nation was the worst of all; that when in worship they were in external things without any internal; that there was no church among them, but only the representative of a church; and that nevertheless they could represent the internal things of the church, (n. 3398, 3479, 3480, 3732, 3881, 4208, 4281, 4288-4290, 4293, 4307, 4314, 4316, 4317, 4429, 4433, 4444, 4500, 4503, 4680, 4815, 4818, 4820, 4825, 4832, 4837, 4844, 4847, 4865, 4868, 4874, 4899, 4903, 4911-4913, 5057, 5998, 6304, 6832, 6877, 7048, 7051, 7248, 7401, 7439, 8301, 8588, 8788, 8806, 8814, 8819, 8871, 8882, 9284).

AC 9321. And breaking shalt break in pieces their statues. That this signifies in like manner falsities of worship (that is, these must be removed), is evident from the signification of “breaking in pieces,” when said of the falsities of worship which are signified by “statues,” as being to remove (n. 9320); and from the signification of “statues,” as being the falsities of worship (n. 3727, 4580).

AC 9322. And ye shall serve Jehovah your God.  That this signifies the worship of the Lord alone, is evident from the signification of “serving,” as being worship (n. 9318). That it denotes the worship of the Lord, is because in the Word “Jehovah” denotes the Lord (n. 1343, 2921, 3035, 5663, 6280, 6281, 6303, 6945, 6956, 8864).

AC 9323. And He shall bless thy bread, and thy waters.  That this signifies the increase of the good of love and truth of faith, is evident from the signification of “being blessed by Jehovah,” as being to be made fruitful in goods, and multiplied in truths (n. 2846, 3406, 4981, 6091, 6099, 8939), thus increase in such things as belong to love and faith; from the signification of “bread,” as being the good of love (n. 276, 680, 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 6118, 8410); and from the signification of “water,” as being the truth of faith (n. 680, 739, 2702, 3058, 3424, 4976, 5668, 6346, 7307, 8568). As “ bread” signified all the good of love, and “water” all the truth of faith, in the complex, and as “to be blessed of Jehovah” signifies all increase in these, therefore it was a customary devout wish in the Ancient Churches that Jehovah would “bless the bread and the water;” and it was also a common form of speaking to say “bread and water,” to express all natural food and all natural drink, and to mean thereby all spiritual good and all spiritual truth; for these are what nourish the spiritual life, as bread and water nourish the natural life (n. 4976).

[2] Such is the signification of “bread and water” in the following passages. In Isaiah:--

Behold Jehovah Zebaoth doth take away from Jerusalem and from Judah the whole staff of bread, and the whole staff of water (Isa 3:1);

“the staff of bread” denotes power and life from good; and “the staff of water,” power and life from truth.  In Ezekiel:--

Behold, I break the staff of bread in Jerusalem; that they may eat bread by weight, and in disquiet; and drink water by measure, and with amazement; that they may be in want of bread and water, and be desolated a man and his brother, and pine away because of their iniquity (Ezek. 4:16, 17);

that “to be in want of bread and water” denotes to be deprived of the good of love and truth of faith, is very evident; for it is said “that they may be desolated a man and his brother, and pine away because of iniquity.”

[3] In like manner in the following passages:--

They shall eat their bread with disquiet, and drink their water with amazement, that the land may be laid waste from the fullness thereof, because of the violence of all them that dwell therein (Ezek. 12:19).

Behold the days come that I will send a famine in the land; not a famine for bread, nor a thirst for water; but for hearing the words of Jehovah (Amos 8:11).

The man of God said to Jeroboam, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place; for so Jehovah commanded, saying, Eat no bread, nor drink water, nor return by the way that thou camest. But the prophet from Bethel told him that Jehovah had said that he should eat bread with him, and drink water, lying unto him.  And he went back with him, and did eat bread in his house and drink water; wherefore he was torn in pieces by a lion (1 Kings 13:8, 9, 16-19, 24);

that he “should not eat bread and drink water with Jeroboam” signified that he should abhor the good there, and also the truth, because these had been profaned; for Jeroboam profaned the altar and all the holy things of worship, as is plain from the historical narrative of the Word in that chapter.

[4] The lack of spiritual good and truth was signified by rain not being given for three years and a half during the reign of Ahab, insomuch that bread and water failed; and then Elijah went to a widow in Sarepta and asked from her a little water to drink, and a morsel of bread to eat (1 Kings 17 and 18); for, as before said, by “bread” was signified all the good of the church, and by “water” all the truth of the church.  As at that time such things were represented because the representative of a church existed among them, and because the Word, even the historical Word, was to be written by representatives, therefore the devastation of good and truth was represented by a lack of bread and water.  As “bread” signified all the good of love in the complex, the sacrifices were called “bread” (n. 2165); and the Lord also calls Himself “the bread which came down from heaven” (John 6:48, 50, 51); for the Lord is the good of love itself.

AC 9324. And I will take away disease from the midst of thee.  That this signifies protection from falsifications of truth and adulterations of good, is evident from the signification of “taking away from the midst of thee,” when said of the falsified truths and adulterated goods which are signified by “disease,” as being to protect, for when the Lord protects from these, He takes them away (n. 9313); and from the signification of “disease,” as being falsified truth and adulterated good. These are the diseases of the spiritual life; for the spiritual life comes forth and subsists through the truths which are of faith and the goods which are of love. When these are falsified and perverted the man sickens; but when they are denied at heart, he spiritually dies. That “diseases” denote and correspond to such things, (n. 4958, 5711-5727, 8364, 9031).

AC 9325. There shall not be one miscarrying, or barren, in thy land. That this signifies that goods and truths will proceed in their order in continual progression, is evident from the signification of “not miscarrying, or being barren,” as being the progress of regeneration in its order, consequently that goods and truths will proceed in their order in continual progression; and from the signification of “in the land,” as being in the church. That “land” in the Word denotes the church, (n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2571, 2928, 3355, 3368, 3379, 4447, 4535, 5577, 8011, 8732). The reason why “the land” signifies the church, is that the land of Canaan is meant, where the church was, and where it had been from the most ancient times (n. 3686, 4447, 4454, 4516, 4517, 5136, 6516, 8317); and in the spiritual world when a land is mentioned, no land is perceived, but the quality of the nation therein in respect to religion. Therefore when “land” is mentioned in the Word, and the land of Canaan is meant, the church is perceived.  From all this it can be seen what is meant in the prophetical parts of the Word by “a new heaven and a new land,” namely, the church internal and external (n. 1850, 3355, 4535); for there are internal men and external men.

[2] That by “there shall not be one miscarrying, or barren, in the land” is signified that goods and truths proceed in their order in continual progression, is because by all things belonging to birth are meant in the internal sense of the Word such things as belong to spiritual birth, thus to regeneration (n. 2584, 3860, 3905, 3915).  The things that belong to spiritual birth or regeneration are the truths of faith and the goods of charity, for by means of these a man is conceived and born anew. That such things are signified by “births,” is plain from many passages in the Word, and openly from the words of the Lord to Nicodemus:--

Jesus said to him, Verily, verily, I say unto thee, Except a man be born anew, he cannot see the kingdom of God. Nicodemus saith, How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the spirit is spirit. Nicodemus said, How can these things be?  Jesus answered, Art thou a teacher in Israel, and knowest not these things? (John 3:3-6, 9, 10);

“to be born of water and the spirit” denotes through the truths of faith and the good of love (n. 9274).

[3] That such things are signified in the Word by “births,” is from the correspondence of marriages on earth with the heavenly marriage, which is the marriage of good and truth (n. 2727-2759).  But at the present day scarcely anyone knows, and perhaps scarcely anyone is willing to acknowledge, that love truly conjugial descends from thence, for the reason that earthly and bodily things are before the eyes, and these extinguish and suffocate all thought about such a correspondence.  As love truly conjugial is from this source, therefore in the internal sense of the Word “births,” and “generations,” signify the things of the new birth and generation from the Lord. Hence also it is that “father,” “mother,”“ sons,” “daughters,” “sons-in-law,” “daughters-in-law,” “grandsons,” and many other relations derived from marriages, signify goods and truths and their derivations, as frequently shown in these explications.  From all this it can now be seen that by “there shall not be one miscarrying, or barren, in the land” is signified that goods and truths shall proceed in their order in continual progression.

[4] That “one miscarrying,” and “one barren,” signify what belongs to miscarriage and barrenness in a spiritual sense, namely, perversions of good and truth, and also vastations and denials of good and truth, is evident from the following passages:--

Ephraim, when I have seen it even to Tyre, was planted in beauty; but Ephraim shall bring forth his sons to the slayer.  Give them, O Jehovah, a miscarrying womb and dry breasts. Because of the wickedness of their doings I will drive them out of My house (Hos. 9:13-15);

unless it is known what is signified in the internal sense by “Ephraim,” “Tyre,” “a slayer,” “sons,” “ a miscarrying womb,” and “dry breasts,” it cannot in the least be known what these prophetic words involve.  That “Ephraim” denotes the intellect of the church, which is an intellect enlightened in respect to the goods and truths of faith derived from the Word, may be seen above (n. 3969, 5354, 6222, 6234, 6238, 6267); and also that “Tyre” denotes the knowledges of truth and good (n. 1201).  From this it is plain what is signified by “Ephraim, when I have seen it even to Tyre, was planted in beauty.” That “a slayer” denotes one who deprives of spiritual life, that is, of the life from truth and good, may also be seen above (n. 3607, 6767, 8902); and that “sons” denote the truths of faith (n. 489, 491, 533, 1147, 2623, 2813, 3373, 3704, 4257). From this it is plain what is signified by “Ephraim bringing forth his sons to the slayer.”  That “the breasts” denote the affections of good and truth, may also be seen (n. 6432); consequently “breasts that are dry” denote no affections; but in their place evil desires to pervert.  From this it is plain what is meant by “a miscarrying womb,” namely, the perversion of good and truth.  That all these expressions signify things of spiritual life is evident, for it is declared, “because of the wickedness of their doings I will drive them out of My house.” “Out of the house of Jehovah” denotes out of the church and of heaven (n. 2233, 2234, 3720, 5640).

[5] In Malachi:--

I will rebuke the devourer for you, that he may not spoil for you the fruit of the land; neither shall the vine in the field miscarry for you. All nations shall proclaim you blessed; and ye shall be a well-pleasing land (Mal. 3:11, 12);

by “the vine in the field not miscarrying” is signified that the truths and goods of faith with those who are in the church shall proceed in their order; for “the vine” denotes the truth and good of the spiritual church (n. 1069, 6375, 6376, 9277); and “the field” denotes the church (n. 2971, 3766, 7502, 9139, 9295). “A well-pleasing land” denotes a church that is pleasing to the Lord; for everyone within the church who has been regenerated through truth and good is a church; which shows what is meant by “ye shall be a well-pleasing land.” “Land” denotes the church.

[6] In Moses:--

If ye hearken to My judgments to keep and do them, thou shalt be blessed above every people; there shall not be in thee, nor in thy beast, any male unfruitful, or any female barren.  Jehovah will take away from thee all sickness, and all the evil diseases of Egypt (Deut. 7:12, 14, 15);

that “there shall not be any male unfruitful, or any female barren” denotes not any without life from truth and good; thus that they shall be spiritually alive.  As “barren” had this signification, the women in the ancient churches deemed themselves devoid of life when they were barren; as did Rachel, who thus spoke of herself to Jacob:--

Rachel saw that she did not bear to Jacob, and she said to Jacob, Give me sons, and if not, I am dead (Gen. 30:1):

 (n. 3908).

[7] By “the barren” are also signified those who are not in good because not in truths, and yet long for truths that they may be in good; as is the case with upright nations outside the church; as in these passages:--

Sing O barren, that didst not hear; break forth into singing and shout for joy, that didst not bring forth; for more are the sons of her that is desolate than the sons of her that is married (Isa. 54:1).

Jehovah raiseth up the worn one out of the dust, He exalteth the needy one from the dunghill; to place him with the prince of his people. He maketh her that is barren to keep house, a glad mother of sons (Ps. 113:7-9).

[8] In the prophecy of Hannah after she had borne Samuel:--

The full have hired themselves out, and the hungry have ceased; Until the barren one hath borne seven, and she that hath many children hath failed (1 Sam. 2:5).

In the above passages by “the barren” are meant the Gentiles who are summoned to the church, and to whom the church is transferred when the old church ceases, that is, when those who before had been of the church are no longer in faith, because in no charity.  This church is what is meant by “her that hath many children and hath failed,” and also by “her that is married,” in the passage from Isaiah.  But the other church, that is, the new church of the Gentiles, is meant by the “barren one” and “her that is desolate” who shall have many sons, and also by “her that is barren keeping house, a glad mother of sons.” “To bear seven” denotes to be regenerated to the full; for “seven” there does not mean seven, but to the full (n. 9228).  From all this it is evident what is meant by the following words of the Lord:

The days come in which they shall say, Blessed are the barren, and the wombs that have not brought forth, and the breasts that have not given suck (Luke 23:29);

where the subject treated of is the consummation of the age, which is the last time of the church.

[9] In the second book of Kings:--

The men of Jericho said unto Elisha, Behold the situation of this city is good; but the waters are evil, and the land is barren.  Then Elisha said that they should put salt in a new cruse, and should cast the salt therefrom at the outlet of the waters; and the waters were healed, neither came there any more death or barrenness (2 Kings 2:19-21).

No one can know what these words infold within them except from the internal sense; for all the miracles related in the Word infold within them such things as are in the Lord‘s kingdom, or in the church (n. 7337, 7465, 8364, 9086); and therefore it is necessary to know what was represented by Elisha, what was signified by the city of Jericho, what by the evil waters and the barren land, what by a new cruse and the salt in it, and also what by the outlet of the waters into which they were to cast the salt.  That Elisha represented the Lord as to the Word, see (n. 2762); that “waters” signify the truths of faith, (n. 28, 2702, 3058, 3424, 4976, 5668, 6346, 7307, 8137, 8138, 8568); thus “evil waters” signify truths without good, and “a barren land” signifies the good of the church consequently not alive; “a new cruse,” that is, a new vessel, signifies knowledges of good and truth (n. 3068, 3079, 3316, 3318); “salt” signifies the longing of truth for good (n. 9207); “the outlet of the waters” signifies the natural of man which receives the knowledges of truth and good, and which is amended by the longing of truth for good.

[10] From all this it is evident that this miracle infolded within it the amendment of the church and of the life by the Lord through the Word, and through the consequent longing of truth for good; which amendment is effected when from such a longing the man’s natural receives truths from the Word.  That this took place near the city of Jericho, was because this city was situated not far from the Jordan; and by “the Jordan” is signified that in the man of the church which first receives truths, thus the natural (n. 1585, 4255).  That it is man‘s natural which first receives truths out of the Word from the Lord, and that it is the last to be regenerated, and that when it has been regenerated, the whole man is regenerated, was signified by the Lord’s words to Peter, when He washed the disciples‘ feet:--

Jesus said, He that is washed needeth not save to have his feet washed, and is clean every whit (John 13:10);

that the “feet” denote the things of the natural man, and in general the natural itself, (n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328).  That for a man to be regenerated, the natural or external man must be in correspondence with the spiritual or internal man; thus that he is not regenerate until the natural has been regenerated, (n. 2850, 3167, 3286, 3321, 3470, 3493, 3508, 3509, 3518, 3573, 3576, 3579, 3620, 3623, 3671, 3882, 3969, 4353, 4588, 4612, 4618, 5168, 5326, 5373, 5651, 6299, 6454, 7442, 7443, 8742-8747, 9043, 9046, 9061)

AC 9326. The number of thy days I will fulfill.  That this signifies even to a full state, is evident from the signification of “days,” as being states of life (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 5672, 5962, 6110, 7680, 8426); here states of the new, or spiritual life, which is the life of one who has been regenerated; and from the signification of “fulfilling the number,” as being to the full.  “Even to a full state” means even until the man has been regenerated.  That truths and goods will advance in a continual progression up to this point, is signified by the words, “there shall not be one miscarrying or barren in the land” (n. 9325).

AC 9327. I will send My terror before thee. That this signifies the terror of those who are in the evils of falsity, on account of the truths of good, is evident from the signification of “terror,” as being the terror of those who are in the evils of falsity; and from the signification of “the sons of Israel,” before whom the terror was to be sent, as being those who are in spiritual good, that is, in the truth of good (n. 5803, 5806, 5812, 5817, 5819, 5820, 5833, 7957, 8234, 8805). That the nations of the land of Canaan to whom terror was sent on account of the sons of Israel, signify the evils of falsity and the falsities of evil, (n. 1413, 1437, 1607, 1573, 1574, 1868, 4517, 6306, 8065, 8317). Therefore by the words, “I will send My terror before thee” is signified the terror of those who are in the evils of falsity on account of the truths of good.

[2] The case herein is this. All power in the spiritual world is from the truths which are from good, thus from the truths which proceed from the Lord. This can be plainly seen from the fact that the Lord disposes all things in heaven, and all things in hell, and also all things in the world, by means of the truths which are from Himself; for the Divine truth proceeding from the Lord is that very thing through which all things have come into existence, and through which all things subsist.  That this is so is not comprehended by those who think solely from what is material, as those think who ascribe the origin and maintenance of all things to nature. These can have no idea about truths except that they are devoid of power, being matters of mere thought, concerning which they perceive nothing essential, and still less anything substantial; although they know that the thought directs the whole body, and excites its parts to motion, precisely in accordance with its own quality; likewise that there is nothing in the universe that does not bear relation to the truth which is from good. That it is truth which has all power, and which is the veriest essential, (n. 8200). From all this it is evident that the angels have power from the truth Divine which is from the Lord, and that from this they are called “powers.” The nature of the power possessed by truths from good, that is, truths from the Lord, may be seen from the experience recorded concerning the arm, which corresponds to such truth, in (n. 4932-4935).

[3] Seeing that truth has all power, it follows that falsity from evil has no power whatever, because it is the privation of truth from good, thus the privation of power.  Consequently they who are in hell-all there being in falsities from evil-have no power whatever; and therefore thousands of them can be driven away, cast down, and dispersed by one angel of heaven, much as a mote in the air is driven away by the breath of the mouth. From all this it can be seen why those who are in the evils of falsity feel terror on account of the truths of good.  This terror is called “the terror of God” (Gen. 35:5; Job 13:21). And in these passages:--

I will put My terror in the land of the living; when he shall be made to lie down in the midst of the uncircumcised, with them that are slain by the sword, even Pharaoh and all his multitude (Ezek. 32:32).

If he shall reject My statutes, and if your soul shall abhor My judgments, so that ye will not do all My commandments, I will send dismay into their hearts, that the sound of a driven leaf may chase them; and they may flee as one fleeth from the sword; and may fall when none pursueth (Lev. 26:15, 36);

here is described the terror of those who are in the evils of falsity, and in the falsities of evil.  It is said that “the sound of a leaf shall chase them, and they shall be as one fleeth from the sword,” because “a leaf” signifies truth (n. 885), and “a sword” signifies truth fighting against the falsity of evil (n. 2799, 6353, 8294). That such have no power whatever against truth, is signified by “they shall fall when none pursueth.”

AC 9328. And I will trouble all the people.  That this signifies the dismay of all falsities, is evident from the signification of “troubling,” as being dismay; and from the signification of “the people,” as being those who are in truths, thus, speaking abstractedly, truths, and in the opposite sense falsities (n. 1259, 1260, 2928, 3295, 3581, 6232). The reason why “troubling” signifies dismay, is that those who are in dismay are so troubled in mind and heart that they become insane, and of themselves rush into destruction.  That such dismay is signified by “troubling,” is evident in Zechariah:--

In that day there shall be a great troubling from Jehovah among those who fight against Jerusalem; and they shall lay hold everyone of the hand of his companion, and his hand shall rise up upon the hand of his companion (Zech. 14:13);

“to fight against Jerusalem” denotes against the church, thus the truths and goods of faith that make the church; that the “great troubling” denotes dismay even to insanity, is evident.  In Moses:--

Jehovah thy God shall give up the nations before thee, and shall trouble then with a very great troubling, until they be destroyed (Deut. 7:23);

“a great troubling” denotes dismay.

AC 9329. To whom thou shalt come.  That this signifies at the presence of the Lord, is evident from the signification of “coming to” anyone, as being presence (n. 5934, 6063, 6089, 7498, 7631).  That the presence of the Lord is signified is because the subject treated of is the power of truth against evils and falsities; and all truth and its power are from the Lord.  Moreover “the sons of Israel,” of whom this is said, signify the truths which are from the Lord, that is, spiritual truths (n. 5414, 5879, 5951, 7957, 8234, 8805).

AC 9330. And I will give to thee the neck of all thine enemies.  That this signifies the flight and damnation of falsities, is evident from the signification of “enemies,” as being falsities from evil (n. 9313, 9314); and from the signification of “giving the neck,” as being flight. That it signifies damnation also, is because when those who are in falsities from evil flee from truths from good, they cast themselves into hell, that is, into damnation.

[2] The case herein is this.  In the other life those who are in falsities from evil fight first against those who are in truths from good.  The reason why they are permitted to fight is in order that good may come out of it. The good that comes out of it is that those who are in truths from good are thereby confirmed in truths against falsities, and that those who are in falsities from evil are confirmed in falsities, and devastate themselves; for in the other life falsities are removed from those who are in truths from good, and truths are removed from those who are in falsities from evil.  In this way those who are in truths from good are raised into heaven, and those who are in falsities from evil sink down into hell; and when they are in hell, they are in terror and dismay because of truths from good, in which are the angels from the Lord.

[3] That such a state awaits those who are in falsities from evil, and those who are in truths from good, the Lord teaches in these passages:--

Whosoever hath, to him shall be given, that he may have more abundantly; but whosoever hath not, from him shall be taken away (Matt. 13:12).

Take from him the pound, and give it to him that hath the ten pounds. They said, Lord, he hath ten pounds. I say unto you, that unto everyone that hath shall be given; but from him that hath not, even that which he hath shall be taken away from him (Luke 19:24-26).

AC 9331. And I will send the hornet before thee.  That this signifies the dread felt by those who are in the falsities of evil, is evident from the signification of “hornets,” as being stinging and deadly falsities, and hence such as excite dread.  “Terror” is predicated of those who are in evils; and “dread” of those who are in falsities. As regards the terror of the former, (n. 9327).  That “hornets” signify the dread felt by those who are in falsities, is because they are winged, and furnished with stings, with which they inflict poisoned wounds.  For both the larger and the smaller animals signify such things as are of the affections, that is, which bear relation to the will; or else they signify such things as are of the thoughts, that is, which bear relation to the understanding.  For all things whatsoever in man bear relation either to his will or to his understanding; and those things which bear no relation either to the one or to the other are not in the man, thus are not of the man.  Those animals which walk, and also those which creep, signify the affections in both senses; thus goods or evils, for these are of the affections.  But those animals which fly, and also winged insects, signify such things as are of the thoughts in both senses; thus truths or falsities, for these are of the thoughts. That “animals” signify goods, or evils, see (n. 9280); that “creeping things” signify the same in the external sensuous, (n. 746, 909, 994); that “flying things” signify truths or falsities, (n. 40, 745, 776, 778, 866, 988, 3219, 5149, 7441); consequently winged insects signify the like things, but in man’s extremes.

[2] But the falsities now treated of are of many kinds: there are falsities which do not injure, there are falsities which injure slightly, there are those which injure grievously, and there are also those which kill.  Their kind is known from the evils they spring from; for every falsity that injures, or kills, springs from evil; because falsity from evil is evil appearing in a form.  Moreover in the other life, when such falsities are represented in a visible form, they appear as a swarm of insects and of unclean flying things, the appearance of which is terrible according to the kind of evil from which they spring.  From all this it is evident why “hornets” signify the dread felt by those who are in the falsities of evil.  In like manner in Deuteronomy:--

Jehovah thy God will send the hornet among them, until they that are left, and those hidden before thee, perish (Deut. 7:20).

[3] In the Word throughout mention is made of insects of various kinds, and they everywhere signify falsities or evils in the extremes (that is, in man‘s external sensuous), which are evils and falsities arising from the fallacies of the senses, and from various pleasures and appetites in the body, which seduce by their allurements and their appearances, and cause the rational to assent, and thus to be immersed in falsities from evil. That falsities of this kind are signified by the “noisome flies” of Egypt, (n. 7441); likewise by the “locusts” there, (n. 7643); and that by the “frogs” of Egypt are signified reasonings from falsities, (n. 7351, 7352, 7384); by the “lice” there, evils of the same kind, (n. 7419); and that by “worms” are signified falsities which consume and torment, (n. 8481).

[4] Such evils and falsities are also signified by insects of various kinds in the following passages.  In Isaiah:--

It shall come to pass in that day that Jehovah shall hiss for the By that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.  And they shall all come and rest in the river of desolations and in the clefts of the rocks, and in all shrubs (Isa. 7:18, 19);

the subject here treated of is the coming of the Lord, and the state of the church at that time.  “The fly in the uttermost part of the rivers of Egypt” denotes falsity in the extremes, that is, in man’s external sensuous (n. 7441); “the bee in the land of Assyria” denotes the falsity which perverts the reasonings of the mind, for “Assyria” denotes reasoning (n. 1186); “the river of desolations” denotes falsity reigning everywhere; “the clefts of the rock” denote the truths of faith in obscurity, because removed from the light of heaven (n. 8581) the “shrubs” denote nascent truths of a similar kind (n. 2682).

[5] Again:--

I have smitten you with blasting and mildew; your many gardens, and your vineyards, and your fig-trees, and your olive-trees, hath the caterpillar devoured (Amos 4:9).

That which the caterpillar hath left shall the locust eat; and that which the locust hath left shall the cankerworm eat; and that which the cankerworm hath left shall the bruchus eat.  Awake, ye drunkards; and howl, all ye drinkers of wine, because of the must which is cut off from your mouth (Joel 1:4, 5).

The floors are full of clean grain, the presses overflow with must and oil. And I will compensate to you the years that the locust hath eaten, the cankerworm, and the bruchus, and the caterpillar, My great army which I have sent among you (Joel 2:24, 25).

That falsities and evils in the extremes-that is, in the external sensuous of the man of the church-are signified by the kinds of insects here mentioned, is evident from these various expressions, for the subject treated of is the perversion of the truth and good of the church.  What is signified by the “locust” and the “bruchus,” (n. 7643). “Gardens,” “vineyards,” “fig-trees,” “olive-trees,” “wine,” and “must,” which are destroyed by such insects, are signified the goods and truths of the church in general, has often been shown in these explications).

[6] In David:--

He made frogs to creep forth in their land, in the chambers of their kings He said that there should come filthy swarms, lice in all their border (Ps. 105:30, 31);

speaking of Egypt, what is meant by the “frogs” there, (n. 7351, 7352, 7384); and what by the “lice,” (n. 7419).  In Moses:--

Thou shalt plant vineyards, and dress them, but thou shalt not drink the wine, nor gather, for the worm shall eat it (Deut. 28:39);

“the worm” denotes all such falsity and evil in general.

[7] In Isaiah:--

Fear ye not the reproach of men, neither be ye dismayed at their revilings; for the moth shall eat them up like a garment, and the blatta shall eat them like wool (Isa. 51:7, 8);

“the moth” denotes the falsities in man‘s extremes; and “the blatta,” the-evils therein; for “the garment which the moth shall eat” signifies the lower or more external truths which belong to the sensuous of man (n. 2576, 5248, 6377, 6918, 9158, 9212), and “the wool which the blatta shall eat” signifies the lower or more external goods which belong to the sensuous of man, as is evident from many passages, and also from the signification of “a sheep,” from which wool comes, as being the good of charity (n. 4169).  What, and of what quality, are the extremes of the natural man, which are called his sensuous things, (n. 4009, 5077, 5081, 5089, 5094, 5125, 5128, 5580, 5767, 5774, 6183, 6201, 6310-6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949, 7442, 7645, 7693, 9212, 9216).

AC 9332. And it shall drive out the Hivite, the Canaanite, and the Hittite, from before thee. That this signifies the flight of the falsities that are from evils, is evident from the signification of “driving out,” as being to put to flight, thus flight; and from the signification of “the Hivite, the Canaanite, and the Hittite,” as being falsities from evils“ the Hivite,” falsity from a lighter evil (n. 6860); “the Canaanite,” falsity from a more grievous evil (n. 4818, 8054); and “the Hittite,” falsity from the most grievous evil (n. 2913, 6858). That by the nations in the land of Canaan are signified all falsities and evils in the complex, see the passages cited in (n. 9327).

AC 9333. I will not drive him out from before thee in one year.  That this signifies no hasty flight or removal of them, namely, of the falsities and evils which are signified by the nations in the land of Canaan, is evident from the signification of “driving out,” as being flight, for in the other life those who are in evils and falsities are not driven out, but flee of themselves (that removal also is signified will be seen below); and from the signification of “in one year,” as being what is hasty; for the words follow, “by little and little I will drive him out from before thee,” by which is signified removal by degrees according to order.

[2] That when predicated of evils and falsities, “to drive out” denotes removal, is because falsities and evils are not driven out from a man, but are removed. He who does not know how the case is with man’s liberation from evils and falsities, or with the forgiveness of his sins, may believe that sins are wiped away when they are said to be forgiven. This belief comes from the literal sense of the Word, where such an expression is sometimes used, giving rise in the minds of many to the error that after they have received absolution they are righteous and pure.  But these people know nothing whatever about the way in which sins are forgiven; namely, that a man is not purified from them; but is withheld from them by the Lord when he is of such a character that he can be kept in good and truth; and that he can be kept in good and truth when he has been regenerated; for he has then acquired a life of the good of charity and the truth of faith. For whatever a man, from his earliest infancy, thinks, wills, speaks, and does, is added to his life and makes it.  These things cannot be exterminated, but only removed, and when they are removed, the man appears as if he were devoid of sins, because they have been removed (n. 8393, 8988, 9014).  In accordance with the appearance that man thinks and does what is good and true from himself, when yet it is not from himself but from the Lord, it has been said in the Word that he is “clean” from sins, and also “righteous;” as in Isaiah:--

Though your sins have been as scarlet, they shall be as white as snow; though they have been red like crimson, they shall be as wool (Isa. 1:18);

and in many other passages.

[3] That such is the case has been granted me to know from the state of souls in the other life.  Everyone brings with him there from the world all things of his life, that is, whatsoever he has thought, wished, spoken, and done; and even whatever he has seen and heard from his infancy down to the end of his life in the world, insomuch that there is not even the smallest thing lacking (n. 2474).  Those who in the world have lived a life of faith and charity, can then be withheld from evils and kept in good, and thus be raised into heaven.  But those who in the world have not led a life of faith and charity, but a life of the love of self and of the love of the world, sink down into hell, because they cannot be withheld from evils and kept in good. From all this it is evident why, when “driving out” is said in relation to falsities and evils, it denotes removal. In this verse and the next this removal is treated of in the internal sense, and its  arcana are there disclosed.

AC 9334. Lest perchance the land he desolate.  That this signifies a deficiency in that case, and but little spiritual life-namely, if the removal should be hasty-is evident from the signification of “the land,” as being the church in general and also in particular.  The church in particular is the man who becomes a church; for the church is in man, and is the regenerated man.  That “the land” denotes the church in general, (n. 9325); and that it denotes the church in particular, or the regenerated man, (n. 82, 620, 636, 913, 1411, 1733, 2117, 2118, 2571, 3368, 3379). A regenerate man is called “a land” also in Malachi:--

All nations shall proclaim you blessed, for ye shall be a well-pleasing land (Mal. 3:12).

And from the signification of “desolate,” as being a deficiency and but little of spiritual life; for by “ desolate,” when said of the church in man, is signified a lack of truth and of good, thus also a lack of spiritual life; for spiritual life is thence derived.

[2] In regard to there being a deficiency and but little of spiritual life if falsities and evils were hastily removed, the case is this. When a man is being regenerated, which is effected by the implanting of spiritual truth and good, and by the removal at the same time of falsity and evil, he is not regenerated hastily, but slowly. The reason is that all things the man, from his infancy, has thought, intended, and done, have added themselves to his life, and have made it, and likewise have formed such a connection among themselves that no one thing can be taken away unless all are taken away at the same time.  For an evil man is an image of hell, and a good man is an image of heaven; and the evils and falsities with an evil man have such a connection among themselves as there is among the infernal societies, of which he is a part; and the gods and truths with a good man have such a connection among themselves as there is among the heavenly societies, of which he is a part.  From this it is evident that the evils and falsities with an evil man cannot be removed from their place suddenly; but only in proportion as goods and truths are implanted in their order, and interiorly; for heaven in a man removes hell from him. If this were done suddenly, the man would fail; for each and all things that are in connection and form would be disturbed, and would take away his life.

[3] That regeneration, or the implanting of the life of heaven in man, begins from his infancy and continues even to the last of his life in the world, and that after his life in the world it is perfected to eternity, (n. 2679, 3203, 3584, 3665, 3690, 3701, 4377, 4551, 4552, 5126, 6751, 9103, 9296, 9297); especially (n. 5122, 5398, 5912, 9258). Moreover-and this is a secret-man‘s regeneration in the world is only a plane for the perfecting of his life to eternity.  That a man who has lived in good is perfected in the other life, may be seen from what has been shown concerning infants, (n. 2289-2309); and concerning the state and lot of the Gentiles in that life, (n. 2589-2604).

AC 9335. And the wild beast of the field be multiplied upon thee. That this signifies a flowing in of falsities from the delights of the loves of self and of the world, is evident from the signification of “being multiplied,” when said of the hasty removal of evils and falsities, as being a flowing in; and from the signification of “the wild beast of the field,” as being falsities from the delights of the loves of self and of the world.  By “beasts” of various kinds mentioned in the Word are signified good and evil affections (n. 9280); consequently by “wild beasts” are signified the affections of falsity that arise from the delights of the loves of self and of the world. Moreover these affections are represented in the other life by wild beasts, as by panthers, tigers, wild boars, wolves, and bears.  They are also like wild beasts, for those who are in these loves are in evils of every kind and in the derivative falsities, and like wild beasts do they look at and act toward their associates.  That all evils and falsities spring from these loves, (n. 2041, 2045, 2057, 2363, 2364, 2444, 4750, 4776, 6667, 7178, 7255, 7364, 7366-7377, 7488, 7490-7494, 7643, 8318, 8487, 8678).

[2] That through the hasty removal of evils and falsities, the falsities from these loves would flow in, is because goods and truths must remove the evils and falsities by being successively implanted; for falsities can only be removed by truths; and evils can only be removed by goods. If this is not done successively and according to order, the falsities which favor these loves will flow in; for before he has been regenerated these loves reign in every man, and when falsities flow in, truths are no longer acknowledged. Moreover the man who is being regenerated is kept in the affection of truth, and while he is in this affection he seeks on all sides for truths among the memory-knowledges in the natural; and the fallacies of the external senses then present themselves there for they are very abundant there-and when the delights of the loves of self and of the world breathe on the man, he infers from these fallacies nothing but falsities, which follow on, and fill the mind, if the falsities of evil are suddenly removed. These are the things which are meant in the internal sense by “I will not drive him out from before thee in one year, lest the land be desolate, and the wild beast of the field multiply upon thee; by little and little I will drive him out from before thee, until thou be fruitful and inherit the land.”

[3] That “a wild beast” denotes falsity and evil springing from the loves of self and of the world, is plain from the passages in the Word where it is mentioned; as in the following:--

A path shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass through it, nor shall any ravenous wild beast go up thereon (Isa. 35:8, 9).

I will send upon thee famine, and an evil wild beast, and they shall bereave thee (Ezek. 5:17).

When I cause the evil wild beast to pass through the land, and it bereave it, and it become a desolation, so that no one passeth through because of the beast (Ezek. 14:15).

Thou shalt fall upon the faces of the field; I will give thee for food to the wild beast of the earth, and to the bird of the heaven (Ezek. 29:5).

Then I will make with them a covenant of peace, and will make the evil wild beast to cease out of the land; that they may dwell securely in the wilderness. They shall no more be a prey to the nations, and the wild beast of the field shall no longer devour them (Ezek. 34:25, 28).

[4]

I will lay waste her vine and her fig-tree, and I will make them into a forest, and the wild beast of the field shall devour them (Hos. 2:12).

The land shall mourn, and everyone that dwelleth therein shall waste away, because of the wild least of the field, and because of the bud of the heavens (Hos. 4:3).

The boar out of the wood doth trample it, and the wild beast of the fields doth consume it Turn again, O God Zebaoth, and visit Thy vine (Ps. 80:13, 14).

Thou makest darkness that it may be night; wherein every wild beast of the forest doth come forth (Ps. 104:20).

If ye shall walk in My statutes, and keep My commandments, and do them, I will case the evil wild beast to cease out of the land. But if ye shall reject My statutes, I will send against you the wild beast of the field, which shall lay you waste (Lev.  26:3, 6, 15, 22).

Jehovah thy God will drive out those nations before thee by little and little, lest perchance the wild beast of the field multiply against thee (Deut. 7:22)

In these passages “the wild beast of the field,” “the wild beast of the earth,” and “the wild beast of the forest” denote the falsities and evils which are of the loves of self and of the world.

[5] As by “a wild beast” is signified falsity, and falsity is from a double origin, namely, from what is evil, and from what is upright (n. 9258), therefore by “wild beasts” in the Word are also signified the upright Gentiles, who although in falsity, are yet in uprightness of life.  In this sense the term “wild animal”   is used in the following passages:--

Every wild animal of the forest is Mine, and the beasts upon a thousand mountains. I know every bird of the mountains; and the wild animal of My fields is with Me (Ps. 50:10, 11).

Praise ye Jehovah, ye wild animal, and every beast (Ps.  148:7, 10).

Every wild animal of My fields, come ye to devour, every wild animal in the forest (Isa. 56:9).

All the birds of the heavens made their nests in the branches of the cedar, which is Asshur, and under his branches every wild animal of the held brought forth, and in his shadow dwelt all great nations (Ezek. 31:6).

AC 9336. By little and little I will drive him out from before thee.  That this signifies a removal by degrees according to order, is evident from the signification of “by little and little,” as being by degrees, thus slowly; from the signification of “driving out,” when said of the falsities and evils which are signified by the nations of the land of Canaan, as being removal (n. 9333).  It is said “by degrees according to order,” because with the man who is being regenerated all things are disposed according to the order of heaven; for the regenerate man is a heaven in the least form, and therefore there is in him an order like that which is in heaven.

[2] When a man is born, in respect to hereditary evils he is a hell in the least form; and he also becomes a hell in so far as he takes the hereditary evils to himself, and adds to them things which are his own.  Hence it is that both from birth and from actual life the order of his life is opposite to the order of heaven; for from his own a man loves himself more than the Lord, and the world more than heaven; when yet the life of heaven consists in loving the Lord above all things and the neighbor as one’s self.  From this it is evident that the former life, which  is of bell, must be utterly destroyed (that is to say, the evils and falsities must be removed), in order that the new life, which is the life of heaven, may be implanted (n. 4551, 4552, 4839, 6068).  This cannot possibly be done hastily; for every evil that is rooted in with its falsities has a connection with all evils and their falsities; and such evils and falsities are innumerable, and their connection is so complex that it cannot be comprehended, not even by the angels, but only by the Lord.  From this it is evident that the life of hell with a man cannot be destroyed suddenly; for if it were, he would straightway expire; and neither can the life of heaven be implanted suddenly, for if it were, he would also expire.

[3] There are thousands and thousands of arcana, of which scarcely a single one is known to man, whereby a man is led by the Lord out of the life of hell into the life of heaven.  That this is so, has been given me to know from heaven, and it has likewise been confirmed by many things which have come to my notice.  As man knows scarcely anything of these matters, many have fallen into errors about the liberation of man from evils and falsities (that is, the forgiveness of sins), believing that through mercy the life of hell in a man can be instantly turned into the life of heaven in him; when yet the whole act of regeneration is mercy, and none are regenerated except those who receive the mercy of the Lord in faith and life while in the world; according to the Lord‘s words in John:--

As many as received, to them gave He the power to be sons of God, even to them that believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13);

what is meant by “bloods,” by “the will of the flesh,” and “the will of man,” also by being “born of God,” may be seen above (n. 5826).

[4] What is properly meant by removal from evils and falsities by degrees according to order, shall also be briefly stated.  The Divine truth which proceeds from the Divine good of the Lord disposes all things into order in heaven; and therefore this Divine truth, in which there is good from the Lord, is order itself (n. 1728, 1919, 2258, 2447, 5703, 6338, 8700, 8988) According to this order all things in heaven come forth, and according to the same order they subsist; for to subsist is perpetually to come forth. In order therefore that heaven may come forth in a man it is necessary that he receive Divine truth in the good proceeding from the Lord.  This can only be done by degrees according to an order similar to that by which the Lord sets heaven in order; for the case with a thing of the same nature is the same in what is small as in what is great. This successive setting in order is what is here meant by “order according to degrees.” From all this it is also evident that the case with the new creation of man-which is his regeneration is the same as with the creation of heaven and earth. Wherefore also in the Word by “a new heaven and a new earth” is meant a new church (n. 1733, 1850, 2117, 2118, 3355, 4535); and also by the creation of heaven and earth in the first chapter of Genesis is meant the new creation of the celestial church, which is called “Man”.

AC 9337. Until thou be fruitful.  That this signifies according to the increase of good, is evident from the signification of “being fruitful,” as being the increase of good (n. 43, 55, 913, 983, 2846, 2847).  That removal from evils and falsities is effected according to the increase of good, is evident from what has been frequently shown above; for the Lord flows into man by means of good, and by means of it He disposes truth into order; but not the converse; and in so far as truths are disposed into order by means of good, so far evils and falsities are removed.  In the Word throughout man is likened to a tree, and his truths of faith are signified by the leaves (n. 885), and his goods of love by the fruits (n. 3146, 7690).  From this it is plain not only that “to be fruitful” denotes an increase of good; but also that good is man’s chief thing, even as the fruit is the chief thing of a tree.  The leaves are indeed put forth first, but for the sake of the fruit as the end.  That which is the end is not only the last, but it is also the first thing, because it is the one and only thing regarded in the means, thus it is everything. The case is similar with the good of love relatively to the truths of faith.

[2] Such was the signification of “a fig-tree,” of which we read in the following passages:--

As Jesus returned to the city, He hungered.  And seeing a fig-tree in the way, He came to it, but found nothing thereon, except leaves only; and He said unto it, Let no fruit grow from thee henceforward forever; whereupon the fig-tree withered away (Matt. 21:18, 19).

A certain man had a fig-tree planted in his vineyard; he came therefore seeking fruit thereon, but found none; he said therefore unto the vinedresser, Behold these three years I come seeking fruit on this fig-tree, but find none: cut it down; why rendereth it the land unfruitful? (Luke 13:6, 7).

Every tree is known by its fruit.  Of thorns men do not gather figs, nor of a bramble bush gather they grapes.  The good man out of the good treasure of his heart bringeth forth that which is good; but the evil man out of the evil treasure of his heart bringeth forth that which is evil.  Why call ye Me, Lord, Lord, and do not the things which I say? (Luke 6:44-46).

From all this it is evident that the fruit of faith, as it is called, is the primary thing of faith; and that faith without fruit, that is, without the good of life, is only a leaf; and thus that when a man (here meant by “the tree”) abounds in leaves without fruit, he is the fig-tree which withers away and is cut down.

AC 9338. And inherit the land.  That this signifies until in good, and thus regenerate, is evident from the signification of “inheriting,” as being to receive as an heir; and from the signification of “the land,” here the land of Canaan, as being the kingdom of the Lord, thus heaven (n. 1413, 1437, 1607, 1866, 3038, 3481, 3686, 3705, 4240, 4447). Therefore by “inheriting the land” is signified receiving heaven as an heir.  By “ an heir,” when said of heaven, is especially meant a man who has the Lord‘s life (n. 2658, 2851, 3672, 7212), thus one who is in good from the Lord, and consequently who is regenerate. That when a man is in good from the Lord, he is in heaven, thus regenerate, (n. 9274), and the passages there cited.

[2] That this is signified by “inheriting,” when said of heaven, is plain in Matthew:--

Then shall the King say to those on His right hand, Come ye blessed of My Father, possess as an inheritance the kingdom prepared for you from the foundation of the world; for I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me to drink. Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matt. 25:34, 35, 40);

here “to possess as an inheritance the kingdom of the Lord,” that is, heaven, is said of those who are in good; the very goods of charity are also enumerated in their order; and finally it is said, “inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me.” Those are called the Lord’s “brethren” who are in good (n. 6756); thus also those who do what is good, for good is the Lord with man.  Therefore it is said, “inasmuch as ye did it unto one of these brethren;” but not “to one of the brethren.”

[3] In the Revelation:--

He that overcometh shall receive by inheritance all things; and I will be his God, and he shall be My son (Rev. 21:7);

speaking of those who overcome it is said they “shall receive by inheritance all things,” and they are called “sons,” because heirs; “to overcome” denotes to light from good and truth; for evil is overcome by means of good; and falsity by means of truth.

[4] In David:--

God will save Zion, and build the cities of Judah; and they shall dwell there, and possess it by inheritance. The seed also of His servants shall inherit it; and they that love His name shall dwell therein (Ps. 69:35, 36);

where “to possess by inheritance” is predicated of those who are in celestial good; and “to inherit” of those who are in spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of charity toward the neighbor (n. 9277). In Isaiah:--

He that confideth in Me shall inherit the land, and shall possess by inheritance the mountain of My holiness (Isa. 57:13).

[5] From all this it is evident what is signified by the land of Canaan being distributed into twelve inheritances for the twelve tribes of Israel (Joshua 14 to 19 and (Ezekiel 47:13-23); also Ezekiel 48); for by “the land of Canaan” was signified the kingdom of the Lord, or heaven (n. 1413, 1437, 1607, 1866, 3038, 3481, 3686, 3705, 4240, 4447); by the “twelve tribes” were signified all goods and truths in general and in particular (n. 3858, 3862, 3926, 3939, 4060, 6335, 6337, 6397, 6640); thus by the twelve inheritances was signified heaven with all the heavens and the societies therein, distinct in respect to the gods of love and the derivative truths of faith (n. 7836, 7891, 7996); thus in the abstract sense the goods themselves which are from the lord, consequently which are the Lord in heaven.

[6] For heaven is nothing else than the Divine truth which proceeds from the Lord‘s Divine good.  The angels of heaven are recipients of truth in good; and in so far as they receive this, so far they make heaven.  And-this is a secret-the Lord does not dwell with an angel except in His own with him.  In like manner He dwells with a man; for the Divine must be in what is Divine, and not in what belongs to any man.  This is meant by the words of the Lord concerning the union of Himself with those who are in the good of love, in John:--

In that day ye shall know that I am in the Father, and ye in Me, and I in you.  He that loveth Me keepeth My word, and We will come unto him, and make our abode with him (John 14:20, 23).

The glory which Thou hast given Me I have given them; that they may be one; as We are one; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:22, 26).

AC 9339. Verses 31-33.  And I will set thy border from the sea Suph, and even unto the sea of the Philistines; and from the wilderness even unto the river; for I will give into your hand the inhabitants of the land, and I will drive them out from before thee.  Thou shalt not make a covenant with them, and with their gods.  They shall not dwell in thy land, lest perchance they make thee sin against Me, when thou shalt serve their gods, because it will be a snare to thee.  “And I will set thy border from the sea Suph, and even unto the sea of the Philistines,” signifies extension from memory-truths to the interior truths of faith; “and from the wilderness even unto the river,” signifies from the delight of what is sensuous, even to the good and truth of the rational; “for I will give into your hand the inhabitants of the land,” signifies command over evils; “and I will drive them out from before thee,” signifies their removal; “thou shalt not make a covenant with them, and with their gods,” signifies no communication with evils and falsities; “they shall not dwell in thy land,” signifies that evils shall not be together with the goods of the church; “lest perchance they make thee sin against Me,” signifies lest evils turn away the goods that are from the Lord; “when thou shalt serve their gods,” signifies if there be worship from falsities; “because it will be a snare to thee,” signifies by reason of the allurement and deception of evils.

AC 9340. And I will set thy border from the sea Suph, and even unto the sea of the Philistines.  That this signifies extension from memory-truths to the interior truths of faith, is evident from the signification of “setting a border” from one place to another, when said of spiritual truths, as being extension; from the signification of “the sea Suph,” as being sensuous and memory-truths, which are the ultimates with man, for the sea Suph was the ultimate border of the land of Egypt, and by “Egypt” is signified memory-knowledge in both senses, true and false (n. 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 7926, 8146, 8148), here memory-truth, because the subject treated of is the extension of the spiritual things of faith with the sons of Israel, by whom was represented the spiritual church (n. 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805); and from the signification of “the sea of the Philistines,” as being the interior truths of faith.  The reason why these truths are signified by “the sea of the Philistines” is that the sea where Tyre and Zidon were situated was the border of the land of Philistia, and by “Tyre and Zidon” are signified the knowledges of truth and good (n. 1201); and by “the land of Philistia” the knowledge of the interior things of faith (n. 1197, 2504, 2726, 3463).

[2] As the land of Canaan represented the Lord’s kingdom, thus heaven and the church, therefore all the places therein signified such things as are of the Lord‘s kingdom, that is, of heaven and the church, which are called celestial and spiritual things, and bear relation to the good of love to the Lord and to the truths of faith in Him.  Consequently the seas and rivers which were the borders signified the ultimate things therein; and accordingly “from sea to sea” and “from river to river” signified their extension. That this is so, (n. 1585, 1866, 4116, 4240, 6516). From this it can be seen that by “the border from the sea Suph and even unto the sea of the Philistines” is signified the extension of the spiritual things of truth from external things to internal, thus from memory-truths to the interior truths of faith.  But the extension of celestial things, which are of the good of love, is described immediately after by “from the wilderness even unto the river.” (That the places of the land of Canaan, and also the seas and rivers, have such a signification in the Word, has been shown throughout in the explications).

[3] It shall be briefly stated what is meant by “extension from memory-truths to the interior truths of faith.” Truths in the external man are called “memory-truths;” and truths in the internal man are called “interior truths of faith.” Memory-truths are in man’s memory, and when they are drawn out from it, they come to his notice.  But the interior truths of faith are the truths of the very life, inscribed on the internal man, and of which but little appears in the memory; but on this subject, of the Lord‘s Divine mercy, a fuller statement shall be made elsewhere.  Memory-truths and the interior truths of faith were signified by “the waters under the expanse, and the waters above the expanse” (Gen. 1:6, 7): (n. 24), for the subject treated of in the first chapter of Genesis in the internal sense is the new creation, that is, the regeneration, of the man of the celestial church.

[4] The reason why “Philistia,” which bordered on the land of Canaan even unto Tyre and Zidon, signified the interior truths of faith, was that the representative Ancient Church had been there, as is evident from the remains of Divine worship among its inhabitants, and referred to in the historic and prophetic books of the Word that treat of the Philistines and the land of Philistia; as in the prophecies of (Jeremiah 25:20; 47:1-7; Ezekiel 16:27, 57; 25:15, 16; Amos 1:8; Zephaniah 2:5; Zechariah 9:6; Psalms 56:1; 60:8; 83:7; 108:9).  The case with the Philistines was the same as with all the nations in the land of Canaan, in that they represented the goods and truths of the church, and also evils and falsities.  For while the representative Ancient Church was among them, they represented the celestial things which are of good and the spiritual things which are of truth; but when they turned aside from genuine representative worship, they then began to represent the diabolical things which are of evil and the infernal things which are of falsity.  Hence it is that by “Philistia,” as by the other nations of the land of Canaan, are signified in the Word both goods and truths, and evils and falsities.

[5] That by the “Philistines” are signified the interior truths of faith, is evident in David:--

Glorious things shall be preached in thee, O city of God. I will make mention of Rahab and Babylon among those who bow Me; and also of Philistia and Tyre, with Ethiopia; this man was born there (Ps. 87:3, 4);

the “city of God” denotes the doctrine of the truth of faith from the Word (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493, 5297); “Tyre,” the knowledges of truth and good (n. 1201); in like manner “Ethiopia” (n. 116, 117). From this it is evident that “Philistia” denotes the knowledge of the truths of faith.

[6] In Amos:--

Are ye not as the sons of the Ethiopians unto Me, O sons of Israel? Have not I made Israel to come up out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? (Amos 9:7);

the perversion and destruction of the church after it had been set up is here treated of; “the sons of the Ethiopians” here denote those who are in the knowledges of good and truth, but who apply them to confirm evils and falsities (n. 1163, 1164); “the sons of Israel out of the land of Egypt” denote those who have been initiated into spiritual truths and goods by means of memory-truths. That “the sons of Israel” denote those who are in spiritual truths and good, thus in the abstract sense spiritual truths and goods, (n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234); and that “the land of Egypt” denotes memory-truth, has been shown above. The like is signified by “the Philistines from Caphtor,” and by “the Syrians from Kir,” to whom they are therefore likened. “The Philistines from Caphtor” denote those who have been initiated into interior truths by means of exterior, but who have perverted them and applied them to confirm falsities and evils (n. 1197, 1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313); and “the Syrians from Kir” denote those who are in the knowledges of good and truth, which also they have perverted (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112).

[7] In Jeremiah:--

Because of the day that cometh to lay waste all the Philistines, to cut off from Tyre and Zidon all the residue that helpeth; for Jehovah layeth waste the Philistines, the remains of the isle of Caphtor (Jer. 47:4);

in this chapter the subject treated of is the vastation of the church in respect to the truths of faith; the interior truths of faith are “the Philistines;” and the exterior truths are “the remains of the isle of Caphtor.”

[8] In Joel:--

What have you to do with Me, O Tyre, and Zidon, and all the borders of Philistia? Speedily will I return your retribution on your heal, forasmuch as ye have taken My silver and My gold, and have carried into your temples My desirable good things (Joel 3:4, 6);

“all the borders of Philistia” denote all the interior and exterior truths of faith; “to carry silver and gold and desirable good things into their temples” denotes to pervert truths and goods, and profane them by application to evils and falsities.  That “silver and gold” denote truths and goods, (n. 1551, 2954, 5658, 6112, 6914, 6917, 8932).

[9] In Obadiah:--

Then they of the South shall be heirs of the mount of Esau, and of the plain of the Philistines; and they shall become heirs of the field of Ephraim; but Benjamin, of Gilead (Obadiah 1:19);

the setting up of the church is here treated of; but real things are infolded in the names; “they of the South” denote those who are in the light of truth (n. 1458, 3195, 3708, 5672, 5962); “the mount of Esau” denotes the good of love (n. 3300, 3322, 3494, 3504, 3576); “the plain of the Philistines” denotes the truth of faith; “a plain” also denotes the doctrine of faith (n. 2418); “Ephraim” denotes the intellectual of the church (n. 3969, 5354, 6222, 6234, 6238, 6267); “Benjamin,” the spiritual celestial truth of the church (n. 3969, 4592, 5686, 5689, 6440); and “Gilead,” the corresponding exterior good (n. 4117, 4124, 4747).

[10] In Isaiah:--

He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth.  They shall By upon the shoulder of the Philistines toward the sea; together shall they spoil the sons of the east (Isa. 11:12, 14);

here by “Israel” and “Judah” are not meant Israel and Judah, but by “Israel” those who are in the good of faith, and by “Judah” those who are in the good of love; “to fly upon the shoulder of the Philistines” denotes to receive and take into possession the interior truths of faith; “to spoil the sons of the east” denotes to receive and take into possession the interior goods of faith; for “the sons of the east” denote those who are in the goods of faith, and in the knowledges of good (n. 3249, 3762).  That “to spoil” denotes to receive and take into possession, may be seen from what has been already shown concerning the spoiling of the Egyptians by the sons of Israel (n. 6914, 6917).

[11] As by “the land of Philistia” was signified the knowledge of the interior truths of faith, and by Abraham and Isaac was represented the Lord, and by their sojourning the instruction of the Lord in the truths and goods of faith and of love, which are of Divine wisdom, therefore for the sake of prefiguring this process, Abraham was bidden to sojourn in Philistia (Gen. 20), and also Isaac (Gen. 26:1-24); and accordingly Abimelech, king of the Philistines, made a covenant with Abraham (Gen. 21:22-24), and also with Isaac (Gen. 26:26-35); on which subject may be seen the explications given at these chapters.

AC 9341. And from the wilderness even unto the river.  That this signifies from the delight of what is sensuous even to the good and truth of the rational, is evident from the signification of “setting a border,” as being extension (n. 9340); from the signification of “a wilderness,” as being a place uninhabited and not cultivated; thus in application to the spiritual things of faith and to the celestial things of love, “a wilderness” denotes where there is no good and no truth, as is the case with what is sensuous. That the sensuous of man is of this character, (n. 9331).  As the sensuous has no celestial good and no spiritual truth, but has delight and pleasure from the body and the world, therefore by “a wilderness” is signified this outermost in the man of the church.  And from the signification of “the Euphrates,” which is here “the river,” as being the good and truth of the rational. That “the Euphrates” has this signification is because Assyria was there, and by “Assyria,” or “Asshur,” is signified the rational (n. 119, 1186).

[2] This is meant by “the Euphrates” where it is said, “from the wilderness to the Euphrates,” and “from the river of Egypt to the Euphrates;” as in the following passages:--

From the wilderness, and Lebanon, even unto the great river, the river Euphrates, the whole land of the Hittites, and even unto the great sea toward the setting of the sun, shall be your border (Josh. 1:4).

To thy seed will I give this land, from the river of Egypt even unto the great river, the river Euphrates (Gen. 15:18).

Thou madest a vine to journey out of Egypt. Thou hast sent out its shoots even unto the sea, and its twigs unto the river (Ps.  80:8, 11);

“a vine out of Egypt” denotes the spiritual church represented by the sons of Israel; “unto the sea,” and “unto the river,” denote to interior truths and goods. In like manner in Micah:--

They shall come unto thee from Assyria and from the cities of Egypt, and thence from Egypt even unto the river, and from sea to sea, and from mountain to mountain (Micah 7:12).

[3] But something else is signified by “the Euphrates” when it is looked at from the middle of the land of Canaan as its extreme limit on one side, or as what closes it in on one side; in this case by that river is signified that which is the ultimate of the Lord’s kingdom, that is, which is the ultimate of heaven and the church, in respect to rational good and truth. That the borders of the land of Canaan, which were rivers and seas, signified the ultimates in the Lord‘s kingdom, (n. 1585, 1866, 4116, 4240, 6516). “The Euphrates” therefore signified such truths and such goods as belong to the sensuous mind, and correspond to the truths and goods of the rational.  But as the sensuous of man stands forth nearest to the world and the earth, and receives its objects therefrom (n. 9331), it therefore acknowledges nothing else as good than that which delights the body; and nothing else as truth than that which favors this delight.  By “the river Euphrates” therefore in this sense is signified the pleasure arising from the loves of self and of the world; and the falsity which confirms it by reasonings from the fallacies of the senses.

[4] This is what is meant by “the river Euphrates” in the Revelation:--

A voice said to the sixth angel, Loose the four angels which are bound at the great river Euphrates.  They were loosed, and they killed the third part of men (Rev. 9:14, 15);

“the angels bound at the Euphrates” denote the falsities originating through reasonings from the fallacies of the senses, which falsities favor the delights of the loves of self and of the world.  Again:--

The sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings who are from the sunrising might be prepared (Rev.  16:12);

“the Euphrates” here denotes falsities from a like origin; “the water dried up” denotes these falsities removed by the Lord; “the way of the kings from the east” denotes that then the truths of faith are seen by and revealed to those who are in love to the Lord. That “waters” denote truths, and in the opposite sense falsities, (n. 705, 739, 756, 790, 839, 2702, 3058, 3424, 4976, 7307, 8137, 8138, 8568, 9323); that “a way” denotes truth seen and revealed, (n. 627, 2333, 3477); that “kind” denote those who are in truths, (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148); that “the east” denotes the Lord, and also love from Him and to Him, (n. 101, 1250, 3708); and in like manner “the sun,” (n. 1529, 1530, 2441, 2495, 3636, 3643, 4060, 4696, 5377, 7078, 7083, 7171, 7173, 8644, 8812).

[5] In Jeremiah:--

Thou hast forsaken Jehovah thy God, when He led thee into the way. And now what hast thou to do with the way of Egypt, to drink the waters of Shihor? or what hast thou to do with the way of Assyria, to drink the waters of the river? (Jer. 2:17, 18);

“to lead into the way” denotes to teach truth; “what hast thou to do with the way of Egypt, to drink the waters of Shihor?”  denotes what hast thou to do with falsities which have been occasioned by memory-knowledges wrongly applied? “what hast thou to do with the way of Assyria, to drink the waters of the river?”  denotes what hast thou to do with the falsities which have arisen through reasonings from the fallacies of the senses in favor of the delights of the loves of self and of the world?

[6] In the same:--

Jehovah said unto the prophet, Take the girdle that thou hast bought, which is upon thy loins, and arise, go to the Euphrates, and hide it there in a hole of the rock. So I went and hid it at the Euphrates. Afterward it came to pass at the end of many days, that Jehovah said, Arise, go to the Euphrates, and take the girdle from thence. Wherefore he went to the Euphrates, and digged, and took the girdle from the place where he had hidden it; but behold the girdle was marred, it was profitable for nothing (Jer. 13:3-7);

“the girdle of the loins” denotes the external bond containing all things of love and thence of faith; “to be hidden in a hole of the rock by the Euphrates” denotes where faith is in obscurity and has become no faith, through falsities from reasonings; “the girdle marred so that it was profitable for nothing” denotes that all things of love and of faith are then dissolved and dispersed.

[7] That Jeremiah was to tie a stone to the book written by him, and cast it into the midst of the Euphrates (Jer. 51:63); signified that the prophetic Word would perish through like things.  In the same:--

Let not the swift flee away, nor the strong one escape; toward the north near the shore of the river Euphrates they have stumbled and fallen. But Jehovah Zebaoth taketh vengeance on His adversaries. The Lord Jehovih Zebaoth hath a sacrifice in the land of the north by the river Euphrates (Jer. 46:6, 10);

where also “the river Euphrates” denotes truths falsified, and goods adulterated, through reasonings from fallacies and the derivative memory-knowledges which favor the loves of self and of the world.

AC 9342. For I will give into your hand the inhabitants of the land.  That this signifies command over evils, is evident from the signification of “giving into the hand,” as being to conquer and command; and from the signification of “the inhabitants of the land,” as being the evils of the church; for by “inhabitants” are signified goods (n. 2268, 2451, 2712, 3613), consequently in the opposite sense, evils; because by the nations of the land of Canaan were signified the evils and falsities which infest and destroy the goods and truths of the church (n. 9327).

AC 9343. And I will drive them out from before thee.  That this signifies their removal, is evident from the signification of “driving out,” when said of evils, as being removal (n. 9333).

AC 9344. Thou shalt not make a covenant with them, and with their gods.  That this signifies no communication with evils and falsities, is evident from the signification of “making a covenant,” as being to be conjoined (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778), thus also to be communicated, for they who communicate together are conjoined; from the signification of “the inhabitants of the land,” who in this case are those with whom they were not to make a covenant, as being evils (n. 9342); and from the signification of “gods,” as being falsities (n. 4402, 4544, 7873, 8867, 8941).

AC 9345. They shall not dwell in thy land.  That this signifies that evils shall not be together with the goods of the church, is evident from the signification of “the inhabitants,” of whom it is said “they shall not dwell in thy land,” as being evils (n. 9342); from the signification of “dwelling,” as being to live (n. 1293, 3384, 3613); and of “dwelling with” anyone, as being to live or be together (n. 4451); and from the signification of “the land,” as being the church in respect to good, thus also the good of the church (n. 9325).

AC 9346. Lest perchance they make thee sin against Me.  That this signifies lest evils turn away the goods that are from the Lord, is evident from the signification of “the inhabitants of the land,” of whom it is said “lest perchance they make thee sin,” as being evils; from the signification of “to sin,” as being to turn away (n. 5474, 5841, 7589); and from the signification of “thee against Me,” as being the goods that are from the Lord; for by “the sons of Israel,” who are here meant by “thee,” are signified those who are in good, thus goods (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 9340); and by “Jehovah,” who is here meant by “Me,” is meant the Lord (n. 9199, 9315). That evils turn away the goods that are from the Lord, is because evils and goods are opposites or contraries, and two opposites or contraries cannot be together, for they turn away from each other, and are in conflict. This can be plainly seen from the fact that evils are from hell, and goods from heaven; and that hell is as far as possible from heaven - not in respect to distance, because in the other life there is no distance - but in respect to state. Wherefore they who are in the state of hell cannot be transferred into the state of heaven, for the evils in the former reject the goods in the latter. This is meant by the words of Abraham to the rich man:--

Between us and you there is a great gulf fixed, so that they who would pass from hence to you cannot, neither can those who are there pass over to us (Luke 16:26);

“the great gulf” denotes the opposition and contrariety of the states of life. From all this it is evident how it is to be understood that evils turn away the goods that are from the Lord; namely, that those who are in evils not only do not receive the goods which continually flow into everyone from the Lord; but also absolutely turn them away.  And therefore a man cannot possibly receive the good of heaven until he abstains from evils.

AC 9347. When thou shalt serve their gods.  That this signifies if there be worship from falsities, is evident from the signification of “serving,” as being worship (n. 7934, 8057); and from the signification of “gods,” as being falsities (n. 4544, 7873, 8867, 8941).

AC 9348. Because it will be a snare to thee.  That this signifies by reason of the allurement and deception of evils, is evident from the signification of “a snare,” when said of evils, as being allurement and deception. That evils allure and deceive, is because all evils spring from the loves of self and of the world (n. 9335), and the loves of self and of the world are born with man, and from this he feels the delight of his life from the moment of his birth; nay, from this he has life.  Wherefore these loves, like the unseen currents of a river, continually draw the thought and the will of man away from the Lord to self, and away from heaven to the world, thus away from the truths and goods of faith to falsities and evils. Reasonings from the fallacies of the senses are then of especial force, and also the literal sense of the Word wrongly explained and applied.

[2] These two sources of error, and also those previously mentioned, are what are meant in the spiritual sense of the Word by “snares,” “nooses,” “pits,” “nets,” “ropes,” “gins,” and also by “frauds” and “deceits;” as in these passages:--

Dread, and the pit, and the snare, are upon thee, O inhabitant of the earth; whence it shall come to pass that he who Seeth from the voice of the dread shall fall into the pit; and he that cometh up out of the pit shall be taken in the snare; for the floodgates from on high are opened, and the foundations of the earth have been shaken (Isa. 24:17, 18).

Fear, the pit, and the snare, are upon thee, O inhabitant of Moab. He that fleeth from the fear shall fall into the pit; and he that cometh up out of the pit shall be taken in the snare (Jer. 48:43, 44).

“Dread” and “fear” denote a disturbance and commotion of the mind when it hesitates between evils and goods, consequently between falsities and truths; “the pit” denotes falsity brought in through reasonings from the fallacies of the senses to favor the delights of the loves of self and of the world; “the snare” denotes the allurement and deception of evil thence derived.

[3] In Isaiah:--

They shall go, and stumble backward, and be broken, and ensnared, and taken (Isa. 28:13);

“to stumble backward” denotes to turn themselves away from good and truth; “to be broken” denotes to dissipate truths and goods; “to be ensnared” denotes to be allured by the evils of the loves of self and of the world; “to be taken” denotes to be carried away by them.

[4] In Ezekiel:--

The mother of the princes of Israel is a lioness; one of her whelps learned to seize the prey, he devoured men; the nations heard of him; he was taken in their pit; and they brought him with hooks into the land of Egypt.  Afterward he ravished widows, and laid waste cities; the land was desolate, and the fullness thereof, by the voice of his roaring. Therefore the nations lay in wait for him round about from the provinces; and they spread their net over him; he was caught in their pit. They put him in a cage with hooks, and brought him unto the king of Babel in nets, that his voice should no more be heard on the mountains of Israel (Ezek. 19:1-4, 7-9);

the successive profanation of truth through the allurements of falsities from evils is here described; “the mother of the princes of Israel” denotes the church where are primary truths.  That “mother” denotes the church, (n. 298, 2691, 2717, 4257, 5581, 8897); and that “the princes of Israel” denote primary truths, (n. 1482, 2089, 5044); a “lioness” denotes falsity from evil perverting the truths of the church; “a lion’s whelp” denotes evil in its power (n. 6367); “to seize the prey and devour men” denotes to destroy truths and goods, for “man” denotes the good of the church (n. 4287, 7424, 7523); “nations” denote evils (n. 1259, 1260, 1849, 2588, 4444, 6306); “the pit in which he was caught by the nations” denotes the falsity of evil (n. 4728, 4744, 5038, 9086); “the land of Egypt into which he was brought with hooks” denotes the memory-knowledge through which is falsity (n. 9340); “to ravish widows” denotes to pervert the goods which long for truth. That “to ravish” denotes to pervert, (n. 2466, 2729, 4865, 8904); and that “widows” denote goods that long for truth, (n. 9198, 9200); “to lay waste cities” denotes to destroy the doctrinal things of the truth of the church (n. 402, 2268, 2449, 2943, 3216, 4478, 4492, 4493); “to desolate the land and the fullness thereof” denotes to destroy all things of the church (n. 9325); “the voice of roaring of the lion” denotes falsity; “to spread the net over him” denotes to allure by the delights of earthly loves and by reasonings from them; “to bring to the king of Babel” denotes the profanation of truth (n. 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326).

[5] That such things do not come to pass when a man does not love himself and the world above all things, is thus described in Amos:--

Will a lion roar in the forest if he hath no prey? Will a bird fall upon a snare of the earth if there is no noose for him?  Shall a snare spring up from the earth if taking it hath taken nothing? (Amos 3:4, 6).

[6] That in the spiritual sense “a snare” denotes allurement and deception through the delights of the loves of self and of the world, thus the allurement and deception of evils, and this through reasonings from the fallacies of the senses which favor these delights, is plain to everyone; for ensnarings and entrappings are from no other source.  Neither do the diabolical crew assail anything in a man except these his loves, which they delight in every possible way until he is caught, and when he has been caught the man reasons from falsities against truths, and from evils against goods. Nor is he then content with this, but also takes delight in ensnaring and alluring others to falsities and evils. The reason why he also takes delight in this, is that he is then one of the diabolical crew.

[7] As “snare,” “noose,” and “net,” signify such things, they also signify the destruction of the spiritual life, and thus perdition; for the delights of these loves are what destroy and lead into perdition, because, as before said, all evils spring from these loves. For from the love of self springs contempt for others in comparison with self, next derision and abuse, afterward enmity if they do not favor, and finally the delight of hatred, the delight of revenge, thus the delight of violence, nay, of cruelty.  In the other life this love climbs so high, that unless the Lord favors those who have it, and gives them dominion over others, they not only despise Him, but also deride the Word which treats of Him, and finally they act against Him from hatred and revenge; and in so far as they cannot do anything against Him, they practice such things with violence and cruelty against all who profess Him.  From this it is plain whence it comes that there is such a diabolical crew, namely, from the love of self. And therefore as “a snare” signifies the delight of the love of self and of the world, it also signifies the destruction of spiritual life, and perdition; for everything of faith and love to the Lord, and everything of love toward the neighbor, are destroyed by the delight of the love of self and of the world wherever it has dominion (n. 9335).

[8] That these loves are the origins of all evils, and that hell is from them and in them, and that these loves are the fires there, is at this day unknown in the world; when yet it might be known from the fact that these loves are opposite to love toward the neighbor and love to God, and that they are opposite to humility of heart, and that from them alone arise all contempt, all hatred, all revenge, and all violence and cruelty, as anyone may know who reflects.

[9] That “a snare” therefore signifies the destruction of spiritual life, and perdition, is plain from the following passages.  In David:--

Upon the wicked, Jehovah shall rain snares, fire and sulphur (Ps. 11:6);

where “fire and sulphur” denote the evils of the love of self and of the world. That “fire” has this signification, (n. 1297, 1861, 5071, 5215, 6314, 6832, 7324, 7575, 9144); and also “sulphur,” (n. 2446). Hence it is plain what is meant by “snares.” In Luke:

Lest that day come upon you suddenly; for as a snare shall it come upon all who dwell upon the face of the whole earth (Luke 21:34, 35);

where the subject treated of is the last time of the church, when there is no faith because no charity, for the loves of self and of the world will then reign, and from these loves comes perdition, which is the “snare.” Again:

Among My people are found the wicked; they watch, as fowlers stretch nets; they set a trap that they may catch men (Jer. 5:26).

They that seek after my soul stretch snares; and they that seek mine evil speak perditions, and meditate deceits all the day long (Ps. 38:12).

Guard me from the hands of the noose they have laid for me, and from the snares of the workers of iniquity. Let the wicked fall together into their own nets, while I pass over (Ps 141:9, 10)

He shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a snare and for a noose to the inhabitant of Jerusalem.  Many among them shall stumble, and fall, and be broken, and be spared, and be taken (Isa. 8:14, 15);

the Lord is here treated of.  “A stone of stumbling and a rock of offence” denote the giving of offence; “a snare,” and “a noose” denote perdition, namely, that of those who attack and endeavor to destroy the truths and goods of faith in the Lord through falsities which favor the loves of self and of the world; for all the proud are not only offended, but are also ensnared by the fact that the Divine has appeared in a human form, and this not in royal majesty, but in a despised shape.  From all this it is now evident that by “it will be a snare,” is signified the allurement and deception of evils, and the consequent perdition; as also elsewhere in Moses:--

Make not a covenant with the inhabitant of the land upon which thou shalt come, lest it be for a snare in the midst of thee (Exod. 34:12).

Thou shalt not serve their gods; for this will be a snare to thee (Deut. 12:16).

Take heed to thyself that thou be not ensnared after the nations, and that perchance thou seek their gods (Deut. 12:30);

“the nations” denote evils, and the falsities thence derived.

AC 9349. In chapters 20, 21, 22, 23, the laws, judgments, and statutes, that were promulgated from Mount Sinai, have been treated of, and it has been shown what they contain in the internal sense, thus how they are perceived in heaven; namely, not according to the literal sense, but according to the spiritual sense, which is not apparent in the letter, but still is within it.  One who does not know how this is, may indeed suppose that the Word as to its literal sense is thus annihilated, because in heaven no attention is paid to it.  But be known that the literal sense of the Word is by no means thereby annihilated; but is indeed rather confirmed; and that each word has weight, and is holy, from the spiritual sense which is within; because the literal sense is the basis and support on which the spiritual sense rests, and with which it coheres in the closest conjunction, insomuch that there is not even a jot or point, or a little horn, in the letter of the Word, which does not contain within it the holy Divine; according to the words of the Lord in these passages:--

Verily I say unto you, Till heaven and earth pass away, one jot or one little born shall not pass away from the law, till all things be done (Matt. 5:18);

It is easier for heaven and earth to pass away than for one point in the law to fail (Luke 16:17).

That “ the law” denotes the Word, (n. 6752, 7463).

[2] Therefore also it has come to pass through the Divine providence of the Lord, that the Word, especially the Word of the Old Testament, has been preserved in respect to every jot and point from the time when it was written.  It has also been shown from heaven, that in the Word not only every expression, but also every syllable, and what seems incredible, every little horn of a syllable in the original tongue infolds in it something holy, which becomes perceptible to the angels of the inmost heaven.  That this is the case I am able to affirm; but I know that it transcends belief.  From this it is evident that the outward rituals of the church, which represented the Lord and the internal things of heaven and the church that are from the Lord, and which are treated of in the Word of the Old Testament, have indeed been for the most part abrogated, but that the Word nevertheless remains in its Divine sanctity; because, as before said, each and all things therein still infold holy Divine things, which are perceived in heaven while the Word is being read; for in every detail there is a holy internal which is its internal sense; that is, its heavenly and Divine sense.  This sense is the soul of the Word, and it is truth Divine itself proceeding from the Lord; thus it is the Lord Himself.

[3] From all this it can be seen how the case is with the laws, judgments, and statutes promulgated by the Lord from Mount Sinai, and which are contained in Exodus chapters 20, 21, 22, 23, which have been explained; namely, that each and all things therein are holy because they are holy in their internal form; but that nevertheless some of them have been abrogated in respect to present use where the church is, which is an internal church.  Some of them however are of such a nature that they may serve a use if one so pleases; and some of them are to be altogether observed and done. And yet those which have been abrogated in respect to use where the church is, and those which may serve a use if one so pleases, and also those which are to be altogether observed and done, are equally holy in their holy internal; for in its bosom the whole Word is Divine.  This holy internal is that which the internal sense teaches, and is the same as the internal things of the Christian Church, which the doctrine of charity and faith teaches

[4] In order that what has been said may be placed within the apprehension, let us take for illustration the laws, judgments, and statutes treated of in the aforesaid chapters.  Those which are to be altogether observed and done are those contained in (Exodus 20:3-5, 7, 8, 12-17, 23; 21:12, 14, 15, 20; 22:18-20, 28; 23:1-3, 6-8, 24, 25, 32). Those which may serve a use if one so pleases, are such as are contained in (Exodus 20:10; 21:18, 19, 22-25, 33-36; 22:1-14, 17, 21-23, 25-27, 31; 23:4, 5, 9, 12-16, 33). Those which have been abrogated in respect to present use where the church is are contained in (Exodus 20:24-26; 21:2-11, 16, 21, 26-29, 31, 32; 22:15, 29, 30; 23:10, 11, 17-19). But, as before said, both the latter and the former are equally holy, that is, are equally the Divine Word.

THE REASONS WHY THE LORD WILLED TO BE BORN ON OUR EARTH, AND NOT ON ANOTHER

AC 9350. There are many reasons why it pleased the Lord to be born and to assume the Human on our earth, and not on any other, concerning which I have been informed from heaven.

AC 9351. The principal reason was for the sake of the Word, in that it could be written on our earth, and when written could then be published throughout the whole earth; and once published could be preserved for all posterity; and that thus it might be made manifest even to all in the other life that God had become a Man.

AC 9352. That the principal reason was for the sake of the Word, is because the Word is truth Divine itself, which teaches man that there is a God, that there is a heaven and a hell, and that there is a life after death; and which teaches besides how a man must live and believe in order that he may come into heaven, and thus be eternally happy. Without revelation, thus on this earth without the Word, all these things would have been utterly unknown; and yet man has been so created that in respect to his internal man he cannot die.

AC 9353. That the Word could be written on our earth, is because the art of writing has existed here from the most ancient time, first on wooden tablets, later on parchment, afterward on paper, and finally it could be published in print.  This has been provided by the Lord for the sake of the Word.

AC 9354. That the Word could afterward be published throughout this whole earth, is because there is here an intercourse of all nations, both by overland travel and by navigation, to all places on the globe.  Therefore the Word once written could be carried from one nation to another, and could be everywhere taught. That there should be such an intercourse has also been provided by the Lord for the sake of the Word.

AC 9355. That the Word once written could be preserved for all posterity, consequently for thousands and thousands of years, and that it has been so preserved, is known.

AC 9356. That thus it could be made manifest that God has become a Man, is because this is the first and most essential thing for the sake of which the Word was given; for no one can believe in and love a God whom he cannot comprehend under some form; and therefore those who acknowledge the incomprehensible, in their thought fall into nature, and thus believe in no God (n. 7211, 9303, 9315). Wherefore it pleased the Lord to be born here, and to make this manifest by the Word, not only in order that it might become known on this globe, but that by this means it might also be made manifest to all in the universe who come into heaven from any earth whatever; for in heaven there is a communication of all.

AC 9357. Be it known that the Word on our earth, given through heaven by the Lord, is the union of heaven and the world (n. 9212); to which end there is a correspondence of all things in the letter of the Word with Divine things in heaven; and that in its supreme and inmost sense the Word treats of the Lord, of His kingdom in the heavens and on earth, and of love and faith from Hint and to Him, consequently of life from Him and in Him. Such things are presented to the angels in heaven, from whatever earth they come, when the Word of our earth is read and preached.

AC 9358. On every other earth truth Divine is made manifest orally through spirits and angels, as has been shown in the preceding chapters, where the inhabitants of the earths in this solar system have been treated of; but this takes place within families; for on most of the earths mankind live separate according to their families. Wherefore Divine truth thus revealed through spirits and angels is not conveyed far beyond the families; and unless a new revelation is constantly following, what has been revealed is either perverted or perishes. It is otherwise on our earth, where truth Divine, which is the Word, remains in its integrity forever.

AC 9359. Be it known that the Lord acknowledges and receives all, from whatever earth they may be, who acknowledge and worship God under a human form, for God under a human form is the Lord.  And because the Lord appears to the inhabitants of the earths in an angelic form, which is the human form, therefore when spirits and angels from these earths hear from the spirits and angels of our earth that God is a Man in actuality, they receive this Word, acknowledge it, and rejoice that it is so (n. 7173).

AC 9360. To the reasons already adduced may be added that the inhabitants, spirits, and angels of our earth bear relation in the Grand Man to the external and bodily sense (n. 9107), and the external and bodily sense is the ultimate, into which the interior things of life come to a close, and in which they rest as in their common receptacle (n. 5077, 9212, 9216). The case is similar with truth Divine in the letter, which is called “the Word,” and which for this reason also has been given on this earth and not on another.  And because the Lord is the Word, and is its first and its last, therefore in order that all things might come forth according to order, He also willed to be born on this earth, and to become the Word; according to these words in John:--

In the beginning was the Word, and the Word was with God, and God was the Word.  The same was in the beginning with God.  All things were made by Him; and without Him was not anything made that was made.  And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father. No man hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:1-3, 14, 18);

“the Word” denotes the Divine truth. But this is a secret which will fall into the understanding of only a few.

AC 9361. That the inhabitants of other earths rejoice when they hear that God took on Himself the Human, and made it Divine, and that thus God is Man actuality, will be seen at the end of the last chapters of Exodus.

AC 9362. In what now follows, up to the end of the book of Exodus, of the Lord‘s Divine mercy an account will be given of the inhabitants, spirits, and angels of earths in the starry heaven.


Back | Next | Index | Home